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# The Hidden History of Verse Forty - Number Sixteen

Qirqinchi Oyatning Yashirin Tarixi — O‘n Oltinchi Raqam

The Second Woe - Part Three

Ikkinchi vay — uchinchi qism

Author

Jeff Pippenger

Published

June 18, 2026

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## Jones' Logic

Jonsning Mantiqi

Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable,” is just as valid for all the angels that preceded them.

Jonesning Vahiy kitobining o‘n to‘rtinchi bobidagi birinchi farishta undan keyingi ikki farishtadan ajratib bo‘lmasligi haqidagi mantiqi qoyadek mustahkamdir. Uning o‘sha uch farishtaning karnay farishtalari bilan tuzilmaviy bog‘liqligini aniqlashi mutlaqo inkor etib bo‘lmas darajada puxtadir. Uning urg‘usi, shubhasiz, Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishta ustida edi, biroq ularni “ajralmas” tarzda qo‘llash haqidagi mantiq ulardan oldin kelgan barcha farishtalar uchun ham xuddi shunday darajada asoslidir.

Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen, also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.

U Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtaga e’tibor qaratayotganligi sababli, o‘z mantiqini uning eng oxirgi xulosasigacha olib bormadi. Oxir-oqibat, u beshinchi, oltinchi va yettinchi voy karnaylarini Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishta bilan bog‘lash uchun qo‘llagan mantiq, shuningdek, karnaylar qatorini yetti karnay farishtasining birinchisigacha butunlay ortga olib borishni ham o‘z ichiga olgan edi.

> And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.

> Men Xudoning huzurida turgan yetti farishtani ko‘rdim; va ularga yetti karnay berildi. … Va yetti karnayga ega bo‘lgan yetti farishta chalishga hozirlik ko‘rdilar. Vahiy 8:2, 6.

The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction from the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Established upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol, also contains four as a symbol and three as a symbol.

Farishtalar qatori “yetti” karnay farishtalari bilan boshlanadi, va Vahiy kitobidagi farishtalar silsilasi birinchi karnaydan boshlab uchinchi farishtaning hayvonning tamg‘asi haqidagi ogohlantirishigacha davom etadi. Djons birinchi to‘rt karnay bilan keyingi uch qayg‘u karnayi o‘rtasidagi farqni belgilashda to‘g‘ridir, chunki o‘sha “to‘rt va uch” payg‘ambarlik tuzilmasi jamoatlarda ham, muhrlarda ham uchraydi. Vahiy kitobida uch guvoh asosida mustahkamlangan bu narsa, ko‘rishni tanlaganlarga, yettining ramz sifatida to‘rtni ham ramz sifatida, uchni ham ramz sifatida o‘z ichiga olishini ko‘rsatadi.

## A Divine Connection

Ilohiy Aloqa

What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies, (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represent. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets); the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.

So‘nggi paytlarda biz aniqlab kelayotgan narsa shuki, Vahiy kitobining o‘n to‘rtinchi bobi birinchi va ikkinchi farishtalari Islomga oid vaqt bashorati — birinchi va ikkinchi voylar — orqali quvvatlantiriladi, uchinchi farishtaning quvvatlantirilishi esa 11-sentabr voqeasida uchinchi voyning amalga oshishi bilan ro‘yobga chiqadi. Jonsning qo‘llanilishi aniqlab beradigan narsa shuki, (garchi u mening fikrimni bayon qilmagan bo‘lsa-da) Vahiy kitobining sakkizinchi bobidagi birinchi karnay farishtasidan tortib Vahiy kitobining o‘n birinchi bobidagi uchinchi voy karnayigacha bo‘lgan har bir farishta Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishta bilan ajralmas ravishda bog‘langandir. Ular ayni bir bashoratli chiziq ichidagi ramzlardir. Har bir farishta nimani ifodalashini tushunish uchun ular shunday ekanligi tan olinishi lozim. Shunday qilib, yetti jamoat, muhrlar va karnaylar yettilikni, shuningdek yettilikning umumiy ramziyligi ichidagi to‘rt va uch ramzini ham ifodalagani kabi (jamoatlar, muhrlar va karnaylar), yetti karnay farishtasining birinchisidan boshlab to uchinchi farishtagacha bo‘lgan farishtalar qatori bir butun sifatida ko‘rib chiqilishi kerak. Bu o‘n bitta farishtadan iborat bir qatorni ko‘rsatadi.

The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.

Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishta hukmning ochilganini e’lon qilgan Millerchilar ogohlantirish xabarini va shundan keyin hukmning yakunlanayotganini e’lon qilayotgan bir yuz qirq to‘rt mingning ogohlantirish xabarini ifodalaydi.

The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.

Yetti karnay quyoshga sig‘inishni majburan joriy etgan xalqlar ustidan hukm chiqarish uchun Xudo O‘z ilohiy inoyati bilan ishga solgan qudratlarni ifodalaydi.

The first four trumpets identify the progressive demise of Western Rome by the year 476.

Birinchi to‘rtta karnay G‘arbiy Rimning milodiy 476-yilga kelib bosqichma-bosqich barham topganini ko‘rsatadi.

The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.

Beshinchisi va oltinchisi Sharqiy Rimning 1449 yildan 1453 yilgacha bo‘lgan qulashini ko‘rsatadi.

The last three trumpets represent Islam of the three woes.

So‘nggi uchta karnay uch qayg‘uning Islomini ifodalaydi.

The angel in Revelation ten is Christ, who descends to empower the movement in the beginning and He descends again in Revelation eighteen, to empower the movement at the end.

Vahiy kitobining o‘ninchi bobidagi farishta Masihdir; U boshida harakatga kuch-quvvat berish uchun pastga tushadi, va Vahiy kitobining o‘n sakkizinchi bobida yana tushadi — oxirida harakatga kuch-quvvat berish uchun.

The seventh trumpet began to sound on October 22, 1844 at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment; the Jubilee trumpet and the seventh trumpet.

Yettinchi karnay 1844-yil 22-oktabrda, antitipik Poklanish kuni bo‘lgan hukmning ochilishida chalinishni boshladi. Yubiley karnayi Poklanish kunida chalinishi kerak edi. Shunday ekan, hukmda ikki karnay chalinadi: Yubiley karnayi va yettinchi karnay.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.

> So‘ng yettinchi oyning o‘ninchi kunida, ya’ni kafforat kunida, yubiley karnayini chaldirgin; butun yurtingiz bo‘ylab karnay sadosini yangratursizlar. Va elliginchi yilni muqaddas deb e’lon qilinglar hamda uning barcha aholisiga butun yurtingiz bo‘ylab ozodlikni e’lon qilinglar: bu sizlar uchun yubiley bo‘lsin; har biringiz o‘z mulkingizga qaytingiz va har biringiz o‘z oilasiga qaytingiz. O‘sha elliginchi yil sizlar uchun yubiley bo‘lsin: unda ekmanglar, o‘z-o‘zidan o‘sib chiqqanni o‘rmanglar, hamda parvarish qilinmagan uzumzoringizdagi uzumni yig‘manglar. Levilar 25:9–11.

The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.

Isroilning “yetti zamon” davomida tarqatib yuborilishini aniqlab beradigan kontekst, Levilar kitobining aynan keyingi bobida joylashgan bo‘lib, Kafforat kunida yubiley karnayini chalish haqidagi ko‘rsatmagacha olib boradigan oyatlarda bayon etilgan.

> Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.

> Isroil o‘g‘illariga gapirib, ularga aytgin: Men sizlarga berayotgan yurtga kirganingizda, o‘sha yurt Egamiz uchun shanba saqlasin. Olti yil dalangni ekasan, olti yil uzumzoringni budab, uning hosilini yig‘ib olasan. Ammo yettinchi yilda yurt uchun to‘liq orom shanbasi bo‘lsin, Egamiz uchun shanba bo‘lsin: dalangni ekma, uzumzoringni budama. Hosilingdan o‘z-o‘zidan unib chiqqan narsani o‘rma, parvarish qilinmagan uzumzoringning uzumlarini terma; chunki bu yurt uchun orom yilidir. Yurtning shanbasi sizlar uchun oziq bo‘lsin: sen uchun, quling uchun, cho‘ring uchun, yollanma xizmatkoring uchun va sen bilan birga yashayotgan musofiring uchun ham; mollaring uchun va yurtingdagi yovvoyi hayvonlar uchun ham uning barcha hosili oziq bo‘lsin. Sen o‘zing uchun yillar shanbasidan yettitasini, ya’ni yetti karra yetti yilni sanab chiqasan; yillar shanbasining o‘sha yetti davri senga qirq to‘qqiz yil bo‘ladi. Levilar 25:2–8.

When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.

Miller yigirma oltinchi bobda Isroilga yer uchun belgilangan shanba oromini buzganliklari sababli chiqarilgan hukmni anglaganida, u bir kun bir yilni anglatadi degan tamoyilni qo‘lladi va bir yil uch yuz oltmish kun ekanini, yetti karra uch yuz oltmish esa ahdni buzganlik uchun tayinlangan ikki ming besh yuz yigirma yillik jazo ekanini aniqladi. Bu uning kashf etgan birinchi bashoratli haqiqat edi. Bu, Masih Millerning xizmati orqali qo‘ygan poydevorni tashkil etgan haqiqatlarning poydevoridir. Yubiley karnayi najot va ozodlik e’lonidir.

The seventh trumpet is Islam of the third woe.

Yettinchi karnay — uchinchi voy holatining Islomidir.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Lekin yettinchi farishtaning ovozi yangraydigan kunlarda, u karnay chalishni boshlagan paytda, Xudoning siri U O‘z qullari bo‘lgan payg‘ambarlarga ayon qilganidek, tamom bo‘lur. Vahiy 10:7.

The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.

Islomning yettinchi karnayi tashqi bashoratli haqiqat bo‘lib, Yubiley karnayi esa imon orqali oqlanishning ichki bashoratli haqiqatidir — gunohdan xalos bo‘lishdir; bu esa Sister Whitega ko‘ra, haqiqatdagi uchinchi farishtadir. Yettinchi karnay sadosi yangrayotgan davrda, Masihning sizda bo‘lishi — ulug‘vorlik umidi — siri Masih O‘z Ilohiyatini bir yuz qirq to‘rt mingning insoniyati bilan birlashtirar ekan, kamolga yetkaziladi. O‘sha paytda Xudoning muhrini qabul qiladiganlar uchinchi qayg‘u, shuningdek uchinchi farishtaning ogohlantirishi sifatida ifodalangan ogohlantiruvchi karnay xabarini e’lon qiladilar. Uchinchi qayg‘u, Iso Masihdan kam bo‘lmagan Zot bo‘lgan farishta qo‘lida xabar bilan pastga tushganda, uchinchi farishtaning xabariga kuch baxsh etadi.

When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.

Birinchi va ikkinchi voyga oid vaqt bashorati birinchi farishtaning xabariga kuch berganini, uchinchi voyga oid bashorat esa uchinchi farishtaning xabariga kuch berayotganini aniqlaganimizda, biz karnaylarni “yakshanba kuniga majburiy rioya ettirilishiga javoban Rim ustiga keltirilgan hukmlar” sifatida aniqlayotgan bo‘lamiz. O‘sha ilohiy taqdir hukmlari, ayniqsa so‘nggi uch voy karnayi, Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtaning ogohlantiruvchi xabari bilan mos tushadi va unga parallel ravishda kechadi. Millerchilar tarixida ikki voy va ikki farishta, bir yuz qirq to‘rt mingning tarixida esa uchinchi voy va uchinchi farishta. Birinchi va ikkinchi farishtalarning boshlang‘ich tarixida hukmning ochilishi haqidagi xabar Islomning birinchi va ikkinchi voylaridagi amalga oshishi bilan kuch oldi. Uchinchi farishtaning yakuniy tarixida hukmning yopilishini e’lon qiluvchi xabar Islomning uchinchi voydagi amalga oshishi bilan kuch oldi.

The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.

Boshlanish va yakundagi quvvatlantirish Vahiy kitobining o‘ninchi va o‘n sakkizinchi boblaridagi farishta orqali ifodalangan bo‘lib, u “Iso Masihning O‘zidan kam bo‘lmagan bir Zot edi.” Islomning tashqi xabari va hukmning ichki xabari tashqi uchinchi voy karnayidir, hukmning ichki xabari esa uchinchi farishtaning karnayidir. Islomning tashqi karnayi ikki ming besh yuz yigirma yillik bashoratdir, uchinchi farishtaning ichki karnayi esa ikki ming uch yuz yildir. Ikkalasi ham o‘liklar ustidan hukmning ochilishida kelib yangradi, va ikkalasi ham tiriklar ustidan hukmning ochilishida yana kelib yangradi.

The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.

Vahiy kitobining o‘ninchi bobidagi farishta Islom haqidagi bashoratning bajo bo‘lishi bilan 1840-yil 11-avgustda tushib keldi va shu tariqa u Vahiy kitobining o‘n sakkizinchi bobidagi farishtaning Islom haqidagi bir bashoratning bajo bo‘lishi bilan tushib kelishini timsolladi. Xudoning 321-yildagi yakshanba qonuni isyoniga, so‘ng yana 538-yildagi isyonga chiqargan hukmi dastlabki olti karnay orqali ifodalangan, yaqinlashib kelayotgan yakshanba qonuni isyoni ustidan chiqaradigan hukmi esa yettinchi karnay orqali ifodalangan bo‘lib, u uchinchi voy va ayni paytda uchinchi farishtadir. 1844-yil 22-oktabrda hukmning boshlanishi haqidagi ogohlantirish xabari ham, 11-sentabrdagi tiriklar ustidan hukm haqidagi ogohlantirish xabari ham Jones bayon etgan ketma-ketlikda yettinchi farishta tomonidan quvvatlantirilgan edi. Sakkizinchi va to‘qqizinchi boblarda oltita karnay farishtasi bor, so‘ng o‘ninchi bobda Iso Masihdan kam bo‘lmagan zot bo‘lmish farishta tushib keladi. U farishtalar ketma-ketligidagi yettinchisidir; undan keyin o‘n birinchi bobda 1844-yilda sado bera boshlagan yettinchi karnay bo‘lmish uchinchi voy keladi, biroq u Vahiy kitobining o‘n to‘rtinchi bobidagi to‘qqizinchi, o‘ninchi va o‘n birinchi farishtalarga olib boradigan farishtalar qatorida sakkizinchidir.

The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.

Uchinchi farishtaning xabarini birinchi va ikkinchi farishtalarning xabarlaridan ajratib bo‘lmaydi, biroq uni Xudoning murtadlik ustidan chiqargan hukmining yetti karnayidan ham ajratib bo‘lmaydi. Vahiy kitobining sakkizinchi bobidagi hukmning dastlabki to‘rtta karnayi 321-yilda Konstantinning birinchi yakshanba qonunidan keyin G‘arbiy Rimning bosqichma-bosqich halokatga yuz tutganini ko‘rsatadi va bu jarayon uning 330-yilda imperiyani sharq va g‘arbga bo‘lishidan boshlangan.

> “When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

> “Millatimiz o‘z qonun chiqaruvchi kengashlarida odamlarning diniy imtiyozlariga doir vijdonlarini bog‘lovchi qonunlar qabul qilganida, yakshanbaga rioya etishni majburan joriy etib, yettinchi kun — Shabbatga amal qiluvchilarga qarshi zulmkor hokimiyatni ishga solganida, Xudoning qonuni, amalda, yurtimizda bekor qilingan bo‘ladi; va milliy murtadlik ortidan milliy halokat keladi.” Review and Herald, December 18, 1888.

The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern was brought to their endings progressively. The demise of Western Rome under the first four trumpets by 476, represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and ends at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.

Milliy murtadlik milliy halokatni keltirib chiqarishi haqidagi tamoyil Konstantin xalqiga G‘arbiy Rimni 476-yilda yakuniga yetkazgan dastlabki to‘rtta karnaydan boshlab tatbiq etildi. Sharqiy Rim esa 1453-yilda o‘z yakuniga yetdi, garchi u bashorat nuqtayi nazaridan 1449-yil 27-iyulda o‘z milliy suverenitetini yo‘qotgan bo‘lsa-da. Bir kechada ag‘darilgan Bobil’dan farqli o‘laroq, Rim — ham g‘arbiy, ham sharqiy — o‘z yakuniga bosqichma-bosqich olib kelindi. G‘arbiy Rimning 476-yilgacha dastlabki to‘rtta karnay ostida tanazzulga yuz tutishi, Qo‘shma Shtatlarning to‘rtta karnay ostidagi tanazzulini ifodalaydi; bu esa bir darajada 1798-yilda boshlangan va Yakshanba qonuni bilan yakun topadigan Qo‘shma Shtatlarning to‘rt avlodini ifodalaydi. Bu to‘rt avlod Adventizmning to‘rt avlodiga parallel bo‘lib, ular Vahiy kitobining ikkinchi bobidagi dastlabki to‘rt jamoatga, Hizqiyol kitobining sakkizinchi bobidagi tobora kuchayib boruvchi to‘rtta jirkanchlikka hamda Yo‘el kitobidagi chigirtkalarning to‘rt to‘lqiniga parallel keladi.

> For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.

> Chunki Egamiz Rabbiy shunday deydi: Men Oʻzining toʻrt ogʻir hukmimni — qilichni, ocharchilikni, vahshiy yirtqichni va oʻlatni — Yerushalem ustiga yuborib, undan odamni ham, hayvonni ham qirib tashlaganimda, bu qanchalar dahshatli boʻlar! Hizqiyol 14:21.

The fifth and sixth trumpets brought down Eastern Rome, and eastern Rome in prophetic relation to western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was western Rome.

Beshinchi va oltinchi karnaylar Sharqiy Rimni qulatdi, va Sharqiy Rim g‘arbiy Rimga nisbatan bashoratdagi aloqada davlatni ifodalaydi. G‘arbiy Rim jamoatni ifodalaydi. G‘arbiy Rim, xuddi g‘arbiy Rimning o‘zi kabi, avval zabt etiladigan Qo‘shma Shtatlarni ham ifodalaydi.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Diniy erkinlik yurti bo‘lgan Amerika vijdonni majburlash va odamlarni soxta shanbani ulug‘lashga majbur etishda Papalik bilan birlashar ekan, yer yuzidagi har bir mamlakat xalqi uning o‘rnakiga ergashishga yetaklanadi.” Testimonies, 6-jild, 18-bet.

The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.

Birinchi to‘rtta karnay Amerika tarixining to‘rt avlodini ifodalaydi, va Qo‘shma Shtatlar qulaganida, Doniyor o‘n birinchi bob qirq birinchi oyatdagi ulug‘vor yurt endigina qulagan bo‘ladi, va navbatdagi to‘siq Misrdir, u dunyoning qolgan xalqlarining ramzidir. So‘ng Birlashgan Millatlar Tashkiloti, ya’ni o‘nta podshoh, Vahiy o‘n yettida aytilganidek, “qisqa muddatga — bir soatga” o‘zlarining yettinchi shohligini papalikka berishga rozi bo‘ladilar. Bu Hirodning tug‘ilgan kunidagi ziyofatda, u o‘z shohligining yarmini va’da qilgan paytda sodir bo‘ladi. Hirodning tug‘ilgan kunidagi ziyofatda, o‘sha soatda devorlarning suvoq qismi ustida yozuv paydo bo‘ladi va Belshazar o‘ldiriladi. O‘sha soat yakshanba qonuni bilan kirib keladi va insoniyat sinov muddatining yopilishigacha davom etadi. Yettinchi shohlik 1453-yilda qulagan Konstantinopol devorlarining vayron qilinishi orqali timsollangan tarzda zabt etiladi. Qo‘shma Shtatlardagi yakshanba qonunidan, 1449-yil bilan timsollanganidek, 1453-yildagi Konstantinopolning qulashigacha to‘rtta ramziy yil bor. Papalik 1798-yilda o‘zining o‘limli yarasini oldi.

In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.

Doniyor kitobining o‘n birinchi bob, qirqinchi oyatida papalik 1798 yilda, oxirzamon paytida quladi. So‘ng janub shohi 1989 yilda, oxirzamon paytida quladi. Qirq birinchi oyatda Amerika Qo‘shma Shtatlari qulaydi, qirq ikkinchi oyatda esa Misr qulaydi va qirq beshinchi oyatda papalik o‘zining ikkinchi va yakuniy qulashiga uchraydi.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Doniyor va Vahiy kitoblarida ravshan ochib berilganidek, xalqlarning yuksalishi va qulashidan biz shuni o‘rganishimiz kerakki, shunchaki tashqi va dunyoviy ulug‘vorlik naqadar behudadir. Bobil, o‘zining butun qudrati va hashamati bilan, unga o‘xshashini dunyomiz o‘shandan beri hech qachon ko‘rmagan, — o‘sha zamon odamlari uchun shu qadar mustahkam va bardavom bo‘lib ko‘ringan qudrat va hashamat, — naqadar butunlay yo‘q bo‘lib ketdi! “Maysa guliday,” u halok bo‘ldi. Yoqub 1:10. Medo-Fors podsholigi ham, Yunoniston va Rim podsholiklari ham shunday halok bo‘ldi. Xudoni o‘ziga poydevor qilmagan har bir narsa ham xuddi shunday halok bo‘ladi. Faqat Uning maqsadi bilan bog‘langan va Uning fe’l-atvorini ifoda etadigan narsa bardavom qolishi mumkin. Uning tamoyillari dunyomiz biladigan yagona sobit narsalardir.” Payg‘ambarlar va shohlar, 548.

The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.

Qirq birinchi oyatda Qoʻshma Shtatlarning (soxta paygʻambar) qulashiga 1449 yil timsol boʻlgan edi, qirq ikkinchi oyatda esa Misrning (ajdarho) qulashiga 1453 yil timsol boʻlgan, papalik esa (vahshiy hayvon) 1798 yil timsol qilganidek, unga yordam beradigan hech kim boʻlmagan holda oʻz nihoyasiga yetadi. Soxta paygʻambar bilan ajdarho karnay kuchlari tomonidan qulatiladi, vahshiy hayvon esa ajdarho kuchi tomonidan qulatiladi.

The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations of Protestantism and Republicans in the earth beast began in 1798 and ends at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.

To‘rt soni bir shohlikning parchalanishining ramzidir. Iskandarning shohligi to‘rtta shohlikka parchalanib ketdi, Misr esa to‘rtinchi avlodda Qizil dengizda qulab tushdi, va Hizqiyol sakkizinchi bobdagi to‘rtinchi jirkanchlikda Isroil quyoshga sajda qilmoqda. Yer yirtqichidagi Protestantizmning va Respublikachilarning to‘rt avlodi 1798-yilda boshlandi va har ikkala shox uchun ham yaqinda keladigan yakshanba qonuni bilan yakun topadi. Hizqiyolning Quddus ustidan kelgan to‘rtta og‘ir hukmi Qo‘shma Shtatlar ustidan keladigan to‘rtta hukmni tasvirlaydi, va Muqaddas Kitob bashoratidagi oltinchi shohlik ustidan kelgan o‘sha to‘rtta hukm, Muqaddas Kitob bashoratidagi yettinchi shohlik Tir fohishasi hukmronlik qiladigan cherkov va davlat munosabatida o‘z shohligining yarmini papalikka berishga rozi bo‘ladigan 1449-yildan 1453-yilgacha bo‘lgan to‘rt yilning timsolidir.

The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.

1449-yildan 1453-yilgacha bo‘lgan to‘rt yil Yakshanba qonuni paytida yettinchi shohlikning halokatini ifodalaydi, va ular, shuningdek, Yakshanba qonunidan sinov muddatining yopilishigacha bo‘lgan davrda sakkizinchi shohlikning halokati davrini ham ifodalaydi. Dunyo bo‘lgan Misrning, shuningdek papalikka berilgan ajdahoning zabt etilishi 1449-yildan 1453-yilgacha bo‘lgan to‘rt yil bilan ramziy qilingan davrning boshidagi bir fraktaldir. Bu Konstantinopolning qulashini Yakshanba qonuni paytida, so‘ngra esa Mixail o‘rnidan turganida yana bir bor aniqlaydi. Mixail o‘rnidan turganida, ilhomga ko‘ra to‘rt farishta to‘liq bo‘shatiladi.

> “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 Iso muqaddas maskandagi ishini tamomlagunicha to‘rt shamolni ushlab turishini, shundan keyin esa yetti oxirgi vabo kelishini ko‘rdim.» Early Writings, 36.

Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth we will consider the second woe in the context of applying it at the soon coming Sunday law.

Aleksandr podshohligining to‘rt bo‘linmasi, G‘arbiy Rim ustiga to‘rt karnay, Sharqiy Rim ustiga qo‘yib yuborilgan to‘rt shamol, Quddus ustiga to‘rt og‘ir hukm, papalik hech bir yordamchisiz o‘z nihoyasiga yetganda qo‘yib yuboriladigan to‘rt shamol. Bayon etilgan ushbu bashoratli ramzlar bilan biz ikkinchi voy holatini yaqin orada keladigan Yakshanba qonuniga tatbiq etish nuqtayi nazaridan ko‘rib chiqamiz.

## The Council of Florence

Florensiya Kengashi

In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.

1439-yilda Florensiya Kengashida (shuningdek, Florensiya Ittifoqi deb ham ataladi) Sharqiy Pravoslav cherkovi vakillari (Vizantiya imperatori Ioann VIII Palaiologos va Konstantinopol Patriarxi boshchiligida) Rim-katolik cherkovi bilan rasmiy ittifoq to‘g‘risidagi farmonni imzoladilar. Ular Rim Papasini butun Cherkovning boshlig‘i (oliy hokimiyati) sifatida tan olishga rozi bo‘ldilar.

> For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.

> Chunki er xotinning boshidir, Masih ham jamoatning boshidir; va U tananing Najotkoridir. Efesliklarga 5:23.

## The Nicene Creed

Niqeya e’tiqod bayonoti

The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to the Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.

Imperator va Patriarx Muqaddas Ruh Ota va O‘g‘ildan chiqadi, deb da’vo qiluvchi va Niken e’tiqod bayonotiga qo‘shimcha bo‘lgan “Filioque bandi”ni Niken e’tiqod bayonotida qabul qildilar. Niken e’tiqod bayonoti katolik e’tiqodi tarixidagi eng muhim va eng keng qo‘llaniladigan bayonotlardan biridir. Niken e’tiqod bayonoti katoliklarning asosiy e’tiqodlarini rasmiy tarzda jamlagan xulosadir. U dastlab Iso Masihning kim ekanligi haqidagi haqiqatni himoya qilish uchun yozilgan edi. 325 yilda Ariy ismli bir ruhoniy Isoni Xudo Ota yaratgan va U to‘liq Xudo emas, deb ta’lim bergani sababli katta bir bahs yuzaga keldi.

Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point; that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.

Imperator Konstantin bu masalani hal etish uchun Birinchi Nikeya Kengashini chaqirdi. Kengash Iso to‘la Xudo ekanini, Ota bilan “bir xil mohiyatga” ega ekanini qat’iy tasdiqladi. E’tiqod bayoni keyinchalik 381-yilda Konstantinopol Kengashida kengaytirildi. Shu o‘rinda qayd etish lozimki, Nikeya E’tiqod bayoni tarixda birinchi Konstantin davrida qaror topdi va u so‘nggi Konstantin uchun ham masala bo‘lar edi; u esa Sharqiy Vizantiya imperiyasining oxirgi imperatori bo‘lgan o‘n birinchi Konstantin edi. Buyuk Konstantin, ya’ni birinchi Konstantin, Muqaddas Kitob bashoratida qayta-qayta mavzu sifatida ko‘rsatib beriladi. U sharq imperiyasining boshidagi hukmdordir va shu bois sharq imperiyasining oxiridagi hukmdorning timsoli bo‘ladi. Nikeya E’tiqod bayonining ham boshlanish, ham yakun tarixlarining bir unsuri ekani bashorat talabasi tomonidan e’tiborga olinishi kerak, agar u alfa va omega tamoyilini tushunsa.

In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”

381-yilda Nitsiya E’tiqod bayonoti A’rof haqidagi ta’limot, Yevxaristiya haqidagi ta’limot hamda Yevxaristiya uchun xamirturushsiz nondan foydalanishni — bu lotincha amaliyot edi — qabul qilish bilan yangilandi. 381-yildagi E’tiqod bayonoti, shuningdek, katoliklarning asl gunoh va oxirat haqidagi tushunchasini ham qabul qildi. U mana shu muhim jumla bilan yakunlandi: “Shuningdek, biz muqaddas apostolik taxt va Rim Pontifiki butun dunyo ustidan birlamchilikka ega ekanini hamda Masihning haqiqiy noibi ekanini belgilab qo‘yamiz.”

At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.

Florensiya Kengashida yana bir yangilangan talqin 1439-yil 6-iyulda, Konstantinopol 1453-yilda Usmonli turklar qo‘liga qulashidan 14 yil oldin imzolandi. Ittifoq kuchli siyosiy bosim ostida imzolangan edi. Vizantiya imperiyasi ilgarilab kelayotgan usmonlilarga qarshi G‘arbdan harbiy yordam olishga nihoyatda muhtoj edi. Yunon delegatlari o‘z yurtlariga qaytganlarida, bitim Sharqdagi ruhoniylar, monaxlar va oddiy xalqning aksariyati tomonidan qat’iy rad etildi. Uni imzolagan yepiskoplarning ko‘pchiligi keyinchalik o‘z qo‘llab-quvvatlashini qaytarib oldi. Ittifoq hech qachon to‘liq amalga oshirilmadi va keyingi yillarda Sharqiy Pravoslav Cherkovi tomonidan rasman rad etildi. 1453-yilda Konstantinopol qulagan paytga kelib, ittifoq amalda allaqachon barbod bo‘lgan edi. Tarixchilar uni ko‘pincha chuqur ilohiy, madaniy va xalq ommasi qarshiligi tufayli muvaffaqiyatsizlikka uchragan siyosiy ittifoq sifatida ta’riflaydilar.

At the First Council of Nicaea of 325 the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.

325-yildagi Nikaeaning Birinchi Kengashida Nikeya e’tiqod bayonoti qabul qilindi. Bu 330-yildan besh yil oldin, ya’ni Doniyor 11:24 dagi 360 yil “bir vaqt” sifatida ifodalangan muddat yakunlangan paytda, belgilangan.

> He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

> U viloyatning eng serhosil joylariga ham osoyishtalik bilan kirib boradi; u otalari ham, otalarining otalari ham qilmagan ishni qiladi; u ular orasida o‘lja, talon-toroj va boylikni sochadi; ha, u bir muddat qal’alarga qarshi o‘z niyatlarini rejalashtiradi. Doniyor 11:24.

The year 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.

Miloddan avvalgi 31-yil ham, 330-yil ham Doniyor kitobining o‘n birinchi bobidagi yigirma yettinchi va yigirma to‘qqizinchi oyatlarda tilga olingan “belgilangan vaqt”ni anglatadi.

> And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.

> Bu ikkala shohning ham yuragi yovuzlik qilishga qaratilgan bo‘ladi, va ular bir dasturxon atrofida o‘tirib yolg‘on so‘zlaydilar; ammo bu muvaffaqiyat qozonmaydi, chunki oxir hali belgilangan vaqtda bo‘lur. … Belgilangan vaqtda u yana qaytib, janub tomonga keladi; ammo bu avvalgidek ham, keyingidek ham bo‘lmaydi. Doniyor 11:27, 29.

The beginning (330) and ending (1449–1453) of the prophetic line of eastern Rome is represented by the first and last emperor Constantine. The alpha and omega of the prophetic line of eastern Rome, called the Byzantine Empire is connected to the ending of the three hundred and sixty-years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC Mark Antony and Augustus Ceasar spoke lies at one table that did not prosper. Before the year 330, in 325 the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.

Sharqiy Rimning bashoratli qatorining boshi (330) va oxiri (1449–1453) birinchi va oxirgi imperator Konstantin orqali ifodalanadi. Vizantiya imperiyasi deb atalgan Sharqiy Rimning bashoratli qatorining alif va omigasi miloddan avvalgi 31-yildagi Aktiy jangidan boshlab 330-yilgacha, so‘ngra esa 1453-yilgacha oliy hukmronlik qilgan uch yuz oltmish yillik Imperatorlik Rimining yakuni bilan bog‘langandir. Miloddan avvalgi 31-yildagi Aktiy jangidan oldin Mark Antoniy va Avgust Sezar bir dasturxon atrofida yolg‘on so‘zlagan edilar, ammo bu muvaffaqiyat qozonmadi. 330-yildan oldin, 325-yilda, Nikeya e’tiqod bayoni qabul qilindi. 1453-yildan oldin esa ayni o‘sha Nikeya e’tiqod bayonining yangilangan talqini qabul qilindi. Miloddan avvalgi 31-yildan oldin ikki siyosiy arbob bir dasturxon atrofida yolg‘on so‘zlagan edi. 325-yilda ruhiy yolg‘onlar bir dasturxon atrofida aytildi. O‘sha ikki guvoh 1439-yilda Florensiya Kengashida qabul qilingan siyosiy va ruhiy yolg‘onlarni ko‘rsatib beradi. O‘sha yangilangan Nikeya e’tiqod bayoni Ittifoq to‘g‘risidagi Farmon deb atalgan.

The first waymark of lies at one table came before 31 BC, and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome against a confederacy of a man and woman representing Egypt. The second set of lies was 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented western and eastern Rome, with eastern Rome seeking a political goal, by agreeing to a religious argument. 31 BC, followed by 330 and then 1453 represent a triple application of the line of Rome.

Bir stol atrofidagi yolg‘onlarning birinchi yo‘l belgisi miloddan avvalgi 31-yildan oldin bo‘lgan bo‘lib, butparast Rimning ikki siyosiy guruhi o‘rtasida yuz bergan edi. O‘sha yolg‘onlar uchun belgilangan vaqt miloddan avvalgi 31-yil edi va u Misrni ifodalovchi bir erkak va bir ayol ittifoqiga qarshi Rimning timsoli bo‘lgan Avgustdan iborat edi. Yolg‘onlarning ikkinchi to‘plami 325-yilda bo‘lgan, belgilangan vaqt esa 330-yil edi. Uchinchi yolg‘onlar to‘plami 1439-yilda bo‘lgan, belgilangan vaqt esa 1449–1453-yillar edi. 1439-yilda stol atrofida bo‘lganlar g‘arbiy va sharqiy Rimni ifodalagan bo‘lib, sharqiy Rim diniy bir masalada kelishuvga erishish orqali siyosiy maqsadni ko‘zlagan edi. Miloddan avvalgi 31-yil, undan keyin 330-yil va so‘ng 1453-yil Rim chizig‘ining uch karra tatbiqini ifodalaydi.

The political threat of the alliance of Marc Antony and Cleopatra, typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.

Mark Antoniy va Kleopatra ittifoqining siyosiy tahdidi, 325-yildagi Arianizm bid’atining ma’naviy tahdidiga timsol bo‘ldi; bu esa, o‘z navbatida, 1439-yildagi islomiy turklarning siyosiy va diniy tahdidiga timsol bo‘ldi.

The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”

Nikeya E’tiqodi aqidalari yolg‘ondir va ularda hech qanday haqiqat yo‘q. 1439-yil 6-iyul kuni Florensiya Kengashida imzolangan hujjat Ittifoq Farmoni deb atalgan bo‘lib, o‘sha yolg‘onlarni va bundan ham ortig‘ini ifoda etgan. Vakillar 1439-yilda Konstantinopolga qaytganlarida, ularni g‘azab va xiyonatda ayblashlar bilan kutib oldilar. Shunday naql tarqaldi: “Papaning mitrasidan ko‘ra turk sallasi afzal.”

The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.

Ittifoq asosan Vizantiya imperatori usmonlilarga qarshi G‘arbning harbiy yordamiga o‘ta muhtoj bo‘lgani uchun imzolandi. Juda oz miqdorda (yoki umuman) harbiy yordam kelishi ayon bo‘lgach, ittifoqqa bo‘lgan qo‘llab-quvvatlash barham topdi. 1450–1451 yillarda bir necha Sharqiy sinodlar ittifoqni rad etdilar, va 1453 yilda Konstantinopol qulaganidan keyin ittifoq butunlay tark etildi. Florensiya Ittifoq Dekretining yakuniy natijasi Sharqiy Pravoslav Cherkovi tomonidan muvaffaqiyatsiz va rad etilgan kengash sifatida baholanadi. U haqiqiy deb tan olinmaydi. Biroq, Rim-katolik Cherkovi hanuz uni haqiqiy ekumenik kengash deb hisoblaydi.

We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299 and ended on July 27, 1449.

Biz ikkinchi qayg‘uning bashoratli xususiyatlari uchinchi qayg‘u tarixida qanday takrorlanishini anglash uchun mantiqiy asosni belgilamoqdamiz. Birinchi qayg‘uning yuz ellik yillik bashorati 1299-yil 27-iyulda boshlanib, 1449-yil 27-iyulda yakun topdi.

## 1449

1449

Constantine XI Palaiologos was born in 1404 and reigned from January, 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453 when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).

Konstantin XI Palaiologos 1404 yilda tug‘ilgan va 1449 yil yanvaridan 1453 yil 29 mayigacha hukmronlik qilgan. U 1 100 yildan ortiq davom etgan Sharqiy Rim (Vizantiya) imperiyasining so‘nggi imperatori edi. U 1453 yildagi Usmonli qamali chog‘ida Konstantinopol mudofaasiga jasorat bilan boshchilik qildi; uning qo‘l ostida atigi taxminan 7 000–8 000 himoyachi bo‘lib, ular Mehmed II ning 80 000 dan ortiq askardan iborat qo‘shiniga qarshi turdilar. U 1453 yil 29 may kuni, Konstantinopol nihoyat qulagan paytda, shahar devorlari ustida jang qilib halok bo‘ldi. Uning jasadi hech qachon qat’iy ravishda aniqlanmadi. Uning o‘limi Rim imperiyasining yakun topganini bildirdi (miloddan avvalgi 27 yilda Avgust tomonidan asos solingan imperiyaning so‘nggi bevosita davomiyligi).

He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).

U Yunon tarixida va pravoslav an’anasida qahramon siymo sifatida yodga olinadi — rivoyatlarda ko‘pincha “Marmar Imperator” deb ataladi (ya’ni u bir kun kelib Konstantinopolni qutqarish uchun qaytib keladi, degan e’tiqod).

John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425–1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.

Ioann VIII Palaiologos (1392–1448) 1425–1448 yillarda hukmronlik qilgan, Vizantiyaning oxiridan oldingi ikkinchi imperatori edi. U imperator Manuel II Palaiologosning to‘ng‘ich o‘g‘li va Konstantin XIning akasi edi. Ioann VIII o‘z hukmronligining katta qismini halok bo‘lib borayotgan Vizantiya imperiyasini usmonlilardan qutqarishga umidsizlarcha urinib o‘tkazdi. 1439 yilda u shaxsan Italiyaga borib, Florensiya Kengashiga raislik qildi; u yerda u va Sharqiy pravoslav delegatsiyasi vaqtincha Rim-katolik cherkovi bilan qayta birlashishga hamda Papani Cherkovning boshlig‘i sifatida tan olishga rozi bo‘ldilar. Buyuk Konstantin ham Nikeya Kengashiga raislik qilgan edi. Ioann VIII papalik bilan bu ittifoq turklarga qarshi G‘arbning harbiy yordamini olib kelishiga umid qilgan edi, biroq bu ittifoq Konstantinopolning o‘zida nihoyatda ommabop emas edi va oxir-oqibat muvaffaqiyatsizlikka uchradi. Ioann VIII 1448 yilda (tabiiy sabablarga ko‘ra), Konstantinopol 1453 yilda qulashidan atigi besh yil oldin vafot etdi. Shundan so‘ng uning ukasi Konstantin XI imperator bo‘ldi va shaharni himoya qilib halok bo‘ldi.

When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.

Ioann VIII 1448-yilda vafot etganida, uning ukasi Konstantin XI voris etib tanlandi. 1448-yilga kelib Vizantiya imperiyasi mittigina vassal davlatga aylangan edi va Konstantinopolda taxtda kim o‘tirishi ustidan usmonlilar sezilarli ta’sirga ega edilar. 1449-yil 27-iyulda Vizantiya imperiyasining so‘nggi yillarida nihoyatda muhim siyosiy voqea yuz berdi. Vizantiya imperatori Ioann VIII Palaiologos bundan oldinroq, 1448-yilda vafot etgan edi. Uning ukasi Konstantin XI Palaiologos (so‘nggi imperator) Konstantinopolda imperator deb e’lon qilindi. Biroq Konstantin XI taxtga rasman o‘tirishidan oldin Usmonli sultoni (Murod II) huzuriga elchilar yuborib, hukmronlik qilish uchun ruxsat so‘radi. Sulton bu ruxsatni berdi, shundan keyingina Konstantin XI rasman toj kiydirilib, imperator sifatida tan olindi. Bu harakat Vizantiya mustaqilligining ixtiyoriy ravishda topshirilishi deb qaraldi. Birinchi marta Vizantiya imperatori o‘zining faqat Usmonli turklarining izni bilan hukmronlik qilayotganini ochiq tan oldi. Oradan atigi to‘rt yil o‘tib, 1453-yilda Konstantinopol usmonlilar qo‘liga o‘tdi.

Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”

1449-yil 27-iyuldan keyin uch yuz to‘qson bir yil va o‘n besh kun o‘tib, 1840-yil 11-avgustda turklar to‘rtta buyuk Yevropa davlatiga bo‘ysunib, Misrdan himoya so‘radilar va shu tariqa bir soat, bir kun, bir oy va bir yil haqidagi bashoratni bajo keltirdilar. Endi biz birinchi va ikkinchi voy holatlarini tez orada chiqadigan yakshanba qonuniga tadbiq etish mantiqini belgilab oldik. Butrus, bir yuz qirq to‘rt mingning timsoli sifatida, uchinchi farishtaning harakatini ifodalaydi, Uilyam Miller esa birinchi va ikkinchi farishtalardagi harakatni ifodalaydi. Har ikkala harakat ham “kalitlar” bilan bog‘liq.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Dovud xonadonining kalitini uning yelkasiga qo‘yaman; u ochadi, va hech kim yopmaydi; u yopadi, va hech kim ochmaydi. Ishayo 22:22.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

> Senga yana shuni aytaman: sen Butrussan, va Men O‘z jamoatimni mana shu qoya ustiga quraman; va do‘zax darvozalari unga qarshi tura olmaydi. Men senga Osmon Shohligining kalitlarini beraman; yer yuzida nimani bog‘lasang, u osmonda bog‘langan bo‘ladi; yer yuzida nimani yechsang, u osmonda yechilgan bo‘ladi. Matto 16:18, 19.

We will approach the battle of Nineveh in the next article as the “key” that not only opens the bottomless pit, but as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.

Keyingi maqolada biz Naynavo jangiga nafaqat tubsiz chuqurlikni ochadigan “kalit” sifatida, balki Doniyor o‘n birinchi bobning butun guvohligini mukammal tartibga keltiradigan bashoratli kalit sifatida yondashamiz. Millerning tushida sandiqqa biriktirilgan “kalit” Millerning Muqaddas Kitobni o‘rganish usuli edi. Millerchilar tarixining daliliy oyatlar asosidagi taqqoslanishi uchinchi farishta tarixidagi “qator ustiga qator” tamoyili bilan birlashganda, Vahiy to‘qqizinchi bobdagi kalitga qirqinchi oyatning tashqi xabaridagi yashirin tarixni ochib, tartibga keltirish imkonini beradigan kalitdir.

We will continue our considerations in the next article.

Mulohazalarimizni keyingi maqolada davom ettiramiz.

> “To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.

> “Payg‘ambarga g‘ildirak ichidagi g‘ildirak, ular bilan bog‘liq tirik mavjudotlarning ko‘rinishlari hammasi murakkab va izohlab bo‘lmasdek tuyuldi. Ammo g‘ildiraklar orasida Cheksiz Donolikning qo‘li ko‘rinadi, va Uning ishining natijasi mukammal tartibdir. Har bir g‘ildirak boshqasi bilan mukammal uyg‘unlikda ishlaydi.” Testimonies to Ministers, 214.

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