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

Doniyor kitobi — bir yuz o‘n uchinchi

Unveiling the Triple Application of Prophecy: Understanding the Significance of September 11, 2001, in Biblical Context

Payg‘ambarlikning Uch Karra Qo‘llanishini Ochib Berish: 2001-yil 11-sentabrning Muqaddas Kitobiy Kontekstdagi Ahamiyatini Tushunish

Author

Jeff Pippenger

Published

March 3, 2024

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When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.

Rabbiy 2001-yil 11-sentabrda O‘zining oxirgi kunlardagi xalqini Yeremiyoning “qadimiy yo‘llari”ga qaytarganida, U allaqachon bashoratning uch karra tatbiqi qoidasini belgilab qo‘ygan edi.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Egamiz shunday deydi: Yo‘llar boshida turinglar, qaranglar va qadimgi so‘qmoqlar haqida so‘ranglar: yaxshi yo‘l qayerda bo‘lsa, o‘sha yo‘ldan yuringlar, shunda jonlaringiz uchun orom topasizlar. Ammo ular: “Biz o‘sha yo‘ldan yurmaymiz”, dedilar. Yana Men ustingizga qo‘riqchilar qo‘yib: “Karnay sadosiga quloq solinglar”, dedim. Ammo ular: “Biz quloq solmaymiz”, dedilar. Yeremiyo 6:16, 17.

When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.

Egamiz O‘z xalqini qadimgi yo‘llarga qaytarganida, ular orom topar edilar (keyingi yomg‘ir), va shundan so‘ng soqchilarga karnay xabari berildi. Barcha payg‘ambarlar oxirgi kunlarning nihoyasini eng mukammal tarzda aynan belgilab beradilar; shu bois, oxirgi kunlarning karnay xabari yakuniy karnay bo‘lar edi, ya’ni yettinchi karnay, ya’ni uchinchi voy.

When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.

Uning oxirgi kunlardagi xalqi qadimiy yo‘llarda yura boshlaganida, birinchi voyga xos xususiyatlar muayyan ramziy tarixiy yetakchini (Muhammadni) aniqlab bergani va ikkinchi voy ham xuddi shunday qilgani (Usmonni) tan olindi. Shuningdek, dastlabki to‘rtta karnayning har biri ham karnayni aniqlab beruvchi muayyan ramziy yetakchilarga ega ekani aniqlandi va shundan so‘ng Usoma bin Laden uchinchi voyning ramziy yetakchisi ekani tan olindi.

Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.

Muhammad Arabiston bilan bog‘liq edi, va Usmon Turkiyadagi Usmonli imperiyasining ramzi edi, hamda Usoma bin Lodin butun dunyo bo‘ylab islomiy terrorning timsoli edi, garchi u ham, Muhammad kabi, arab bo‘lgan bo‘lsa-da.

It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.

Shuningdek, birinchi vay Rim qo‘shinlariga zarar yetkazgani va ikkinchi vay Rim qo‘shinlarini o‘ldirgani ham anglab yetildi. Shundan so‘ng, 2001-yil 11-sentabr Islomning uchinchi vay sifatida Rim qo‘shiniga (Amerika Qo‘shma Shtatlari) zarar yetkazgan nuqta ekani tan olindi; ammo Yakshanba qonuni vaqtida u Rim qo‘shinini o‘ldiradi, chunki Amerika Qo‘shma Shtatlari Muqaddas Kitob bashoratidagi oltinchi shohlik sifatida o‘z yakuniga yetadi va o‘z milliy suverenitetini ajdarho, hayvon va soxta payg‘ambarning uch karra ittifoqiga topshiradi.

It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.

Qo‘shma Shtatlar ikki kuch shoxiga ega yer hayvoni ekani tan olingan edi. Yer hayvonining asosiy bashoratli xususiyati shundaki, u qo‘zidan ajdahoga aylanadi. Bashorat tilida shoxlar kuchni ifodalaydi, yer hayvonining kuchi esa yer hayvonining ikki shoxi sifatida tasvirlangan Respublikachilik va Protestantizm edi. Ammo endi oxirgi kunlarda yer hayvonining bu ikki kuchi harbiy va iqtisodiy qudratga aylangan. 2001-yil 11-sentabrda uchinchi voyga mansub Islom yerga hujum qildi; yer hayvonining ramzi bo‘lgan yerga, uning harbiy qudratining ramzi bo‘lgan Pentagonga va uning iqtisodiy kuchining ramzi bo‘lgan Nyu-York shahridagi Egizak minoralarga zarba berdi.

When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.

Birinchi baloning boshlanish tarixi ham, ikkinchi baloning tugash tarixi ham bir yuz qirq to‘rt ming kishining muhrlanishiga oid bir tasvirni taqdim etishi anglab yetilganda, uchinchi balo yetib kelgan paytda, ya’ni Nyu-Yorkning ulkan binolari qulatilganida, bir yuz qirq to‘rt ming kishining muhrlanish jarayoni boshlanganligi aniqlangan edi.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Endi men Nyu-Yorkni suv to‘lqini supurib ketishi kerak, deb e’lon qilganman, degan gap qayerdan chiqdi? Men buni hech qachon aytmaganman. U yerda qavatma-qavat qad ko‘tarayotgan ulkan binolarga qarab, men shunday deganman: ‘Egamiz yerni dahshatli tarzda larzaga keltirish uchun qo‘zg‘alganida qanday dahshatli manzaralar yuz beradi! Shunda Vahiy 18:1–3 dagi so‘zlar amalga oshadi.’ Vahiyning o‘n sakkizinchi bobining barchasi yer yuziga kelayotgan narsalar haqida ogohlantirishdir. Ammo Nyu-Yorkka xos ravishda nima kelishi haqida menda alohida nur yo‘q; faqat shuni bilamanki, bir kuni u yerdagi ulkan binolar Xudoning qudrati burib ag‘darishi va ostin-ustun qilishi bilan qulatiladi. Menga berilgan nurdan bilamanki, dunyoda halokat bor. Egamizning bir so‘zi, Uning qudratli kuchining bir tegishi bilan, bu bahaybat inshootlar qulaydi. Biz tasavvur ham qila olmaydigan darajadagi dahshatli manzaralar yuz beradi.” Review and Herald, 1906-yil 5-iyul.

The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.

“Dunyoda mavjud bo‘lgan halokat” Islomning xarakteridir, chunki uning xarakteri Vahiy kitobining to‘qqizinchi bobi, o‘n birinchi oyatida Apollyon va Abaddon sifatida tasvirlangan.

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

> Ularning ustidan bir shoh bor edi; u tubsizlik chuqurining farishtasi bo‘lib, uning ibroniy tilidagi nomi Abaddon, yunon tilida esa uning nomi Apollyondir. Vahiy 9:11 (TO‘QQIZ O‘N BIR).

The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.

Islom ustidan hukmronlik qiladigan podshohning ismi, ya’ni fe’l-atvorining ma’nosi, ikki nom orqali ifodalanganidek, ham ibroniycha, ham yunonchada “o‘lim” va “halokat”dir; bu esa 2001-yil 11-sentabrda, Nyu-Yorkning ulkan binolari qulatilgan paytda yuz berdi. Ana shu vaqtda Vahiy kitobining o‘n sakkizinchi bobi, birinchi oyatdan uchinchi oyatgacha, bajo bo‘la boshladi.

It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.

Ibtido kitobida Islomning yovvoyi odami haqidagi ilk eslatmada ibroniycha “yovvoyi Arab eshagi” ma’nosini beruvchi so‘z ishlatilgani va bu oyatda “yovvoyi odam” deb tarjima qilingani e’tirof etildi. Islomning ramzi otlar oilasidir, va Vahiy kitobining to‘qqizinchi bobida u yana jangovar ot sifatida ham tasvirlangan. Xabakkukning muqaddas jadvallarida ham — Xudoning xalqiga “o‘zgartirilmasligi kerak” deb ma’lum qilingan o‘sha jadvallarda — Islom yana jangovar otlar bilan ifodalangan edi.

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

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

The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.

Ismoilning tug‘ilishi haqidagi ilk eslatma “to‘siq” bilan bog‘liq bo‘lib, bu keyinchalik Islom bilan bog‘langan asosiy ramzga aylandi.

> Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.

> Endi Abramning xotini Saray unga hech qanday farzand tug‘ib bermagan edi; uning Hojar ismli bir cho‘risi bor edi, u misrlik edi. Shunda Saray Abramga dedi: “Mana endi, Egamiz meni farzand ko‘rishdan to‘sib qo‘ydi; sendan iltimos qilaman, cho‘rimning oldiga kirgin; ehtimol, u orqali men farzandli bo‘larman”. Va Abram Sarayning so‘ziga quloq soldi. Ibtido 16:1, 2.

In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.

Islomning aynan ilk bor tilga olinishi — Ismoilning tug‘ilishi orqali ifodalanganidek — bo‘ysunishga urg‘u beradi. Bo‘ysunish tushunchasi Islom dinining asosiy negizidir. “Islom” so‘zi ikki arabcha so‘zdan kelib chiqqan: “salaam”, ya’ni “tinchlik”, va “aslama”, ya’ni “bo‘ysunmoq” yoki “taslim bo‘lmoq”. Islom, mo‘minlar hayotning barcha jabhalarida o‘z irodalarini Allohning (Xudoning) irodasiga bo‘ysundirishlari kerakligini ta’lim beradi. Sora, Ibrohimni Hojarni olishga va Ismoilni dunyoga keltirishga undab, yomon qaror qilganini anglagach, Hojarga qattiqqo‘llik bilan muomala qilish uchun Ibrohimdan ruxsat oldi; buning oqibatida Hojar Ibrohimning uyidan qochib ketdi. O‘sha yerda u farishtadan bir xabar oldi.

> But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:6–12.

> Lekin Abrom Soraga dedi: “Mana, cho‘ring o‘z qo‘lingda; unga o‘zingga ma’qul bo‘lganday qil”. Sora esa unga qattiq muomala qilganida, u uning yuzidan qochib ketdi. Egamizning farishtasi uni cho‘lda, Shurga boradigan yo‘ldagi buloq yonida, suv bulog‘i boshida topdi. Va dedi: “Ey Hojar, Soraning cho‘risi, qayerdan kelding va qayerga ketyapsan?” U dedi: “Men bekam Soraning yuzidan qochib ketyapman”. Egamizning farishtasi unga dedi: “Bekangning oldiga qayt va uning qo‘li ostida bo‘ysun”. Egamizning farishtasi unga yana dedi: “Zurriyotingni nihoyatda ko‘paytiraman, shunchalik ko‘p bo‘ladiki, ko‘pligidan sanab bo‘lmaydi”. Egamizning farishtasi unga yana dedi: “Mana, sen homiladorsan va o‘g‘il tug‘asan; uning ismini Ismoil qo‘yasan, chunki Egamiz sening azob-uqubatingni eshitdi. U yovvoyi odam bo‘ladi; uning qo‘li har kimga qarshi, har kimning qo‘li esa unga qarshi bo‘ladi; va u barcha aka-ukalari ro‘parasida yashaydi”. Ibtido 16:6–12.

The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.

Islomning tiyib turilishi, Islom dinining tabiatini ifodalovchi “bo‘ysunish” va Islomning roli — bularning barchasi Ismoil haqidagi ilk eslatmada mujassam bo‘lib, Vahiyning uch qayg‘usi bilan ifodalangan Islomning bashoratli DNKsini namoyon etadi. Egamiz O‘z xalqini Yeremiyoning qadimiy yo‘llariga olib kelganidan so‘ng, ular Vahiy kitobining yettinchi bobidagi to‘rt farishta tomonidan tiyib turilgan “to‘rt shamol” aynan Islomning to‘rt shamoli ekanini ham angladilar.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> “Farishtalar to‘rt shamolni ushlab turibdilar; ular jilovdan chiqib ketishga va butun yer yuzi uzra yopirilishga urinayotgan, yo‘lida vayronagarchilik va o‘lim olib keluvchi g‘azabnok ot sifatida tasvirlangan.” Manuscript Releases, 20-jild, 217.

The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.

Islomning “g‘azablangan oti”, ya’ni bir yuz qirq to‘rt ming kishining muhrlanishi amalga oshirilayotgan paytda “tizginlab turilgan” “to‘rt shamol” ham, o‘z “yo‘lida” “o‘lim va halokat”ni (Abaddon va Apollyon) olib yuradi. Xuddi Hogarga qo‘yilgan to‘siq o‘sha bashoratli xususiyatni Islom ramziga joylagani kabi, to‘rt shamol ham, g‘azablangan ot ham birdek tizginlab turilgan; va shu haqiqat o‘rnatilgach, birinchi voy-holning boshlanishi, tarixda Abubakrning buyrug‘i bilan ifodalangan Islom ustiga qo‘yilgan bir to‘siqni aniqlab bergani tan olindi.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> Va ularga buyurildiki, yerning o‘tiga ham, hech bir yashil narsaga ham, hech bir daraxtga ham zarar yetkazmasinlar; balki faqat peshonalarida Xudoning muhri bo‘lmagan odamlargagina. Vahiy 9:4.

Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.

Qator ustiga qator, ikkinchi voy-holning boshlanishi — uch voy-holning uch karra tatbiqida birinchi voy-holning boshlanishi ustiga qo‘yilgan holda — oyatda Islomning ikkinchi buyuk jihodining ozod qilinishini ifodalovchi to‘rt farishtaning ozod etilishini aynan belgilab beradi.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.

> Karnayga ega bo‘lgan oltinchi farishtaga shunday dedi: buyuk Furot daryosiga bog‘lab qo‘yilgan to‘rt farishtani bo‘shat. Vahiy 9:14.

It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.

Shuning uchun uchinchi voy boshlanishida Islom ham qo‘yib yuborilishi, ham jilovlab turilishi anglashilgan edi; bu aynan Opa Uaytning guvohligidir.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “O‘sha vaqtda, najot ishi yakunlanib borayotgan paytda, yer yuziga musibat keladi va xalqlar g‘azabga to‘ladi, biroq uchinchi farishtaning ishiga to‘sqinlik qilmasliklari uchun tiyib turiladi. O‘sha vaqtda Rabbiyning huzuridan keladigan ‘kechgi yomg‘ir,’ ya’ni yangilanish keladi; u uchinchi farishtaning baland ovoziga qudrat berish va azizlarni yetti so‘nggi balo to‘kiladigan davrda sobit turishga tayyorlash uchun keladi.” Early Writings, 85.

When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”

Islomning tarixiy qaydlari tadqiq qilinganda, birinchi vayning arab Islomiga xos urushlari va yutuqlari Islom tomonidan “birinchi buyuk jihod” deb tushunilishi, hamda to‘rt farishta bo‘shatilganida boshlangan Usmonli imperiyasining urushlari Islom tomonidan “ikkinchi buyuk jihod” deb tushunilishi aniqlandi. Uch karra tatbiqqa muvofiq ravishda, Islom uchinchi va so‘nggi buyuk jihod 2001-yil 11-sentabrda boshlangan, deb hisoblaydi. Uilyam Miller bir vaqtlar yozganidek, “Tarix va bashorat o‘zaro muvofiqdir.”

The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.

Birinchi va ikkinchi voylarning boshlang‘ich bashoratli chizig‘ini bir-biri ustiga qo‘yish orqali ifodalangan ozod etish va ayni paytdagi tiyib turishning “satr ustiga satr” qo‘llanilishi Bashorat Ruhi tomonidan mukammal tarzda tasdiqlandi, va Islom 2001-yil 11-sentabrda zarba berganidan so‘ng darhol Prezident George W. Bush terrorga qarshi urushini boshlab, Islomga butun dunyo miqyosida bir tiyib turish chorasi qo‘ydi. Islomning “g‘azablangan oti”ning bir vaqtda ham qo‘yib yuborilishi, ham tiyib turilishi Muqaddas Kitob, Bashorat Ruhi, shuningdek tarix tomonidan tasdiqlandi.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.

“Qo‘ziga ergashadiganlar” Milleriylarning qadimiy yo‘llariga qaytib, “orom”ni topadilar; Sister White uni keyingi yomg‘ir deb ta’riflaydi va u xalqlar g‘azablangan, biroq tiyib turilgan paytda — xuddi 2001-yil 11-sentabrda bo‘lgani kabi — boshlanishini ko‘rsatadi.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “O‘sha paytda, najot ishi yakunlanib borayotgan bir vaqtda, yer yuziga musibat keladi, xalqlar g‘azablanadi, ammo uchinchi farishtaning ishiga to‘sqinlik qilmasligi uchun tiyib turiladi. O‘sha paytda «so‘nggi yomg‘ir», ya’ni Rabbiy huzuridan keladigan tetiklanish keladi; u uchinchi farishtaning baland ovoziga qudrat berish va azizlarni yetti oxirgi ofat to‘kiladigan davrda sobit turishga tayyorlash uchun keladi.” Early Writings, 85.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.

“Qo‘ziga ergashadiganlar” Millerchilar qadimiy yo‘llariga qaytib, “orom”ni topadilar; bu esa keyingi yomg‘irdir. Opa Uayt uning Vahiy 18-bobdagi qudratli farishta 2001-yil 11-sentabrda tushganida boshlanganini ta’kidlaydi.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Keyingi yomg‘ir Xudoning xalqi ustiga yog‘ilishi kerak. Qudratli bir farishta osmondan tushib keladi, va butun yer uning ulug‘vorligi bilan yoritiladi.” Review and Herald, 1891-yil 21-aprel.

That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.

O‘sha qudratli farishta Nyu-York binolari qulatilgan paytda pastga tushdi, bir yuz qirq to‘rt mingning muhrlanishi boshlandi va keyingi yomg‘ir sepila boshladi. Yeremiyoning qadimiy yo‘llariga qayta boshlab borilgan va keyingi yomg‘ir bo‘lgan “orom”ni topganlar, shunda Ishayoning “orom va tetiklanish”i ham keyingi yomg‘ir ekanini angladilar, ammo bu, shuningdek, 2001-yil 11-sentabr kuni Xudoning xalqiga, ayniqsa “Quddus ustidan hukmronlik qilgan” “masxarachi kishilar”ga yuzma-yuz kelgan sinovning ham bir aniqlanishi edi. Ular bu sinov ikki qirrali ekanini tushunib yetdilar, chunki u uchinchi voyadagi Islom xabarini ifodalar edi va xuddi shuningdek muhim ravishda, u keyingi yomg‘ir xabarini o‘rnatgan Muqaddas Kitobiy metodologiyani ifodalar edi.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.

> U ularga dedi: “Mana, toliqqanga orom beradigan osoyishtalik shudir; mana, bu yangilanishdir”; ammo ular tinglashni istamadilar. Ammo Egamizning kalomi ular uchun amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘ldi; toki ular yurib, orqalariga yiqilsinlar, parcha-parcha bo‘lsinlar, tuzoqqa tushsinlar va tutib olinsinlar. Shuning uchun, ey Quddusdagi bu xalq ustidan hukmronlik qilayotgan masxarachi odamlar, Egamizning kalomini eshitinglar. Ishayo 28:12–14.

Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.

Qadimiy yo‘llarda yurish Xudoning oxirgi kun xalqiga, Adventist xalqining tajribasini “tasvirlaydigan” o‘nta bokira haqidagi masal bir yuz qirq to‘rt mingning muhrlanish davrida “so‘zma-so‘z” takrorlanishi lozimligini keyinchalik anglash imkonini berdi. Masal ilk bor bajo bo‘lgan tarix haqidagi guvohlik Habakkuk ikkinchi bobning u bilan bevosita bog‘liq va uning bir qismi ekanini aniqlab berdi. Shuning uchun Habakkuk ikkinchi bobdagi “munozara” istehzoli kishilar eshitishni rad etgan orom va tetiklanishning sinovini ifoda etgan. Sadoqatli Muqaddas Kitob tadqiqotchilari qadimiy yo‘llarni o‘rganishda davom etar ekanlar, ular nafaqat o‘nta bokira haqidagi masal bilan Habakkuk ikkinchi bob ayni bir bashorat ekanini, balki Hizqiyol o‘n ikkinchi bob ham shunday ekanini angladilar.

> “A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 393.

> Hizqiyolning bashoratining bir qismi ham imonlilar uchun kuch va tasalli manbai bo‘ldi: “Egamning kalomi menga kelib, dedi: Inson o‘g‘li, Isroil yurtida sizlarda yuradigan bu maqol nima o‘zi: Kunlar cho‘zilmoqda, har bir vahiy esa puchga chiqmoqda? Shuning uchun ularga ayt: Rabbiy Egamiz shunday deydi.... Kunlar yaqinlashdi, har bir vahiyning ijrosi ham.... Men so‘zlayman, va Men aytadigan so‘z bajo bo‘ladi; u endi ortga surilmaydi.” “Isroil xonadoni esa aytadi: U ko‘rayotgan vahiy hali ko‘p kunlardan keyinga taalluqlidir, u uzoq zamonlar haqida bashorat qilmoqda. Shuning uchun ularga ayt: Rabbiy Egamiz shunday deydi; Mening so‘zlarimdan endi birortasi ham ortga surilmaydi, balki Men aytgan so‘z amalga oshadi.” Hizqiyol 12:21–25, 27, 28.” Buyuk kurash, 393.

The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.

Bir yuz qirq to‘rt ming kishining muhrlanish davri, 1840 yildan 1844 yilgacha bo‘lgan Advent harakati orqali ifodalanganidek, oxirgi kunlardagi shunday vaqt davrini ifodalaydiki, unda “har bir vahiy ta’siri” “amalga oshadi”. Ikkinchi voy haqidagi bashoratli tarix ustiga qo‘yilgan birinchi voy haqidagi bashoratli tarix, uchinchi voy haqidagi bashoratli tarixni aniqlab beradi; bu esa bir yuz qirq to‘rt ming kishining muhrlanishi haqidagi bashoratli tarixdir. Bu, shuningdek, 1840 yildan 1844 yilgacha bo‘lgan tarixdir. Bu, shuningdek, Ahd Elchisi uchun yo‘l tayyorlaydigan xabarchining ishi amalga oshadigan tarixdir. Bu yer hayvonining ikki shoxi oltinchidan “yetti ichidan chiqqan” “sakkizinchi”ga o‘tish jarayonidan o‘tadigan tarixdir. Bu, Vahiy kitobining o‘n birinchi bobida, ikki payg‘ambar ko‘chada o‘ldiriladigan tarixdir.

Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”

Shu bilan birdek muhim bo‘lgan yana bir haqiqat shuki, Xudoning kalomi hech qachon muvaffaqiyatsizlikka uchramagani, hamda barcha payg‘ambarlar boshqa har qanday davrdan ko‘ra ko‘proq oxirgi kunlar haqida so‘zlayotgani tamoyili bilan birga, 2001-yil 11-sentabrda “bashoratli kunlar yaqinlashdi”, ya’ni Xudo aytgan “so‘zlar amalga oshadi”, va “u endi boshqa kechiktirilmaydi.”

The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.

1863-yildagi isyon Laodikiyalik Adventizmni sahroda sarson yurishga hukm qildi, to ularning barchasi o‘lgunicha. Rabbiy 2001-yil 11-sentyabrda, qadimgi Isroil bilan Qadeshda qilganidek, o‘sha tarixga qaytdi.

The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.

Kadeshga birinchi bor kelish o‘n josusning isyonini keltirib chiqardi va sahroda sarson-sargardon yurish davrini olib keldi. Qirq yilning oxirida ular yana Kadeshga qaytib keldilar, va aynan o‘sha yerda Muso Qoyani ikkinchi marta urdi hamda Va’da Qilingan Yurtga kirishdan mahrum qilindi, ammo ular Yoshua bilan birga kirib bordilar. 2001-yil 11-sentyabr oxirgi avlodni belgilaydi, va Xudo endi O‘z Kalomini ortiq cho‘zmaydi.

We will address this fact in the next article.

Bu haqiqatni keyingi maqolada ko‘rib chiqamiz.

> “The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.

> “Isroilning sahrodagi hayotining tarixi zamon oxirigacha bo‘lgan Xudoning Isroili manfaati uchun qayd etilgan. Sahroda darbadar yurganlarga nisbatan Xudoning muomalalari — ularning barcha yurish-turishlarida, ochlik, chanqoqlik va holdan toyishga duchor bo‘lishlarida hamda ularga yordam berish uchun Uning qudratining hayratlanarli namoyon bo‘lishlarida — barcha asrlardagi O‘z xalqi uchun ogohlantirish va ta’limga to‘la ilohiy masaldir. Ibroniylarning turfa tajribasi ularning Kan’ondagi va’da qilingan maskaniga tayyorgarlik maktabi edi. Xudo bu oxirgi kunlarda O‘z xalqining qadimgi Isroil boshidan kechirgan olovli sinovlarni kamtar qalblar va ta’lim olishga tayyor ruh bilan qayta ko‘rib chiqishini istaydi, toki ular samoviy Kan’onga tayyorgarlik ko‘rishda saboq olsinlar.”

> “The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.

> “Xudoning amri bilan urilib, o‘zining hayotbaxsh suvlarini oqizib chiqargan qoya, halok bo‘layotgan insonning najoti uchun Uning qoni orqali bir buloq tayyorlanishi maqsadida urilgan va ezilgan Masihning timsoli edi. Qoya bir marta urilgani kabi, Masih ham ‘ko‘plarning gunohlarini ko‘tarish uchun bir marta nazr qilingan’ bo‘lishi kerak edi. Ammo Muso Qodishda qoyani shoshqaloqlik bilan urganida, Masihning bu go‘zal timsoli buzildi. Najotkorimiz ikkinchi marta qurbon qilinishi kerak emas edi. Ulug‘ qurbonlik faqat bir marta keltirilgan ekan, Uning inoyatining barakalarini izlayotganlar uchun faqat Iso nomi bilan so‘rashgina, ya’ni qalbning istaklarini tavbali ibodatda to‘kib solishgina zarurdir. Bunday ibodat Sarvari Olam huzuriga Isoning yaralarini keltiradi, shunda chanqagan Isroil uchun hayotbaxsh suvning oqishi bilan ifodalangan hayot beruvchi qon yangidan oqib chiqadi.”

> “Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.

> “Inson faqat Xudoga bo‘lgan tirik imon va Uning amrlariga kamtarona itoat orqali ilohiy ma’qullanishga umid qilishi mumkin. Kadeshdagi o‘sha qudratli mo‘jiza voqeasida Muso, xalqning tinimsiz nolishi va isyoni tufayli holdan toyib, o‘zining Qudratli Yordamlovchisini nazardan qochirdi; u: «Qoyaga gapiringlar, va u o‘z suvlarini chiqarib beradi», degan amrga quloq solmadi; va ilohiy quvvatdan mahrum qolib, o‘z tarixini ehtiros va insoniy zaiflik namoyishi bilan dog‘lash holiga tushdi. O‘z xizmatining oxirigacha pok, sobit va xudbinlikdan xoli turishi kerak bo‘lgan va turishi mumkin bo‘lgan o‘sha odam nihoyat mag‘lub bo‘ldi. Isroil jamoati oldida Xudo sharafsizlantirildi, holbuki U sharaflanishi va Uning nomi ulug‘lanishi mumkin edi.”

> “The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.

> “Muso ustidan darhol e’lon qilingan hukm nihoyatda og‘ir va tahqirlovchi edi,—u isyonkor Isroil bilan birga Iordandan o‘tishdan oldin o‘lishi kerak edi. Ammo inson Rabbiy O‘z xizmatkoriga o‘sha bitta gunohi uchun qattiqqo‘llik bilan muomala qildi, deb da’vo qilsinmi? Xudo Musoni o‘sha paytda tirik bo‘lgan boshqa hech bir insonni sharaflamaganidek sharaflagan edi. U uning ishini qayta-qayta oqlagan edi. U uning ibodatlarini eshitgan va u bilan, kishi do‘sti bilan so‘zlashgandek, yuzma-yuz so‘zlashgan edi. Muso qanchalik darajada nur va bilimdan bahramand bo‘lgan bo‘lsa, uning aybdorligi ham aynan o‘sha darajada ortgan edi.” Signs of the Times, 1880-yil 7-oktabr.

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