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# The Hidden History of Verse Forty - Number Nineteen

Qirqinchi Oyatning Yashirin Tarixi — O‘n To‘qqizinchi Raqam

The Second Woe - Part Six

Ikkinchi Voy — Oltinchi qism

Author

Jeff Pippenger

Published

July 20, 2026

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The books of Daniel and Revelation complement each other, meaning together they are perfected.

Doniyor va Vahiy kitoblari bir-birini to‘ldiradi, ya’ni ular birgalikda mukammallikka yetkaziladi.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “Vahiy kitobida Muqaddas Kitobning barcha kitoblari uchrashadi va yakun topadi. Mana, bu Doniyor kitobining to‘ldiruvchisidir.” Havoriylarning ishlari, 585.

The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.

Muqaddas Kitob bashoratidagi saltanatlar bashoratni o‘rganuvchining diqqat markazida bo‘lmog‘i lozim, chunki oxirgi kunlarning tashqi tarixi asosan aynan o‘sha yerda bayon etilgan.

> “Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.

> Shohliklarning yuksalishi va qulashini boshqaradigan sabablarni Xudo Kalomining nuri ostida o‘rganish bundan ancha afzaldir. Yoshlar bu yozuvlarni o‘rgansinlar va xalqlarning haqiqiy ravnaqi ilohiy tamoyillarni qabul qilish bilan naqadar chambarchas bog‘liq bo‘lganini ko‘rsinlar. U buyuk islohot harakatlarining tarixini o‘rgansin va bu tamoyillar qanchalik mensilmagan va nafratlangan bo‘lmasin, ularning himoyachilari zindonga va qatl sahnasiga olib borilgan bo‘lsalar ham, aynan mana shu qurbonliklar orqali qanday g‘alaba qilganini ko‘rsin. Tarbiya, 238.

Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.

Muqaddas tarixlar — xoh “buyuk islohot harakatlari” bo‘lsin, xoh “saltanatlarning ko‘tarilishi va qulashi” bo‘lsin — Xudoning Kalomida hayot-mamot masalasidir. Pavlus 2 Salonikaliklarga maktubning ikkinchi bobida, haqiqatni sevmaydiganlar va shundan keyin kuchli adashishga mubtalo bo‘ladiganlar, buni o‘sha parchada Pavlus ta’riflagan xabarni rad etishni tanlaganlari uchun boshdan kechirishlarini qayd etgan. O‘sha parcha butparast Rim bilan papalik Rim o‘rtasidagi munosabatni ko‘rsatadi; bu, shuningdek, Pergamos bilan Tiyatira o‘rtasidagi munosabat, temir bilan loy o‘rtasidagi munosabat, shuningdek, ajdaho bilan hayvon o‘rtasidagi munosabatdir. Tiyatira bilan ifodalangan papalik Rimning ko‘tarilishi va Pergamos bilan ifodalangan butparast Rimning qulashi — kuchli adashishni qabul qiladiganlar nafratlanadigan haqiqatdir.

In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?

Millerchilar tarixida 1843-yilgi kashshoflar jadvaliga kirib kelgan Millerchilar bilan protestantlar o‘rtasidagi bahs, Doniyor o‘n birinchi bobining o‘n to‘rtinchi oyatida tilga olingan “sening xalqingning qaroqchilari” qaysi tarixiy kuchni ifodalashi haqidagi masala ustida edi. Qaroqchilar, Millerchilar ta’kidlaganidek, butparast Rimning yuksalishi edimi, yoki protestantlar da’vo qilganidek, Salavkiylar qulashimi?

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....

> “Sahna maydoniga chiqqan har bir xalqqa yer yuzida o‘z o‘rnini egallashga ruxsat berilgan, toki u ‘Kuzatuvchi va Muqaddas Zot’ning maqsadini ado etadimi-yo‘qmi, ko‘rinsin. Bashorat dunyoning buyuk imperiyalari — Bobil, Midiya-Fors, Yunoniston va Rim — ning ko‘tarilishi va qulashini kuzatib borgan. Bularning har biri bilan, xuddi qudrati kamroq xalqlarda bo‘lgani kabi, tarix o‘zini takrorlagan. Har birining sinov davri bo‘lgan, har biri muvaffaqiyatsizlikka uchragan, uning shuhrati so‘ngan, qudrati ketgan va uning o‘rnini boshqasi egallagan....”

> “From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its 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. 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.” Education, 177, 184.

> “Muqaddas Yozuv sahifalarida ravshan ko‘rsatilgan xalqlarning yuksalishi va qulashidan ular shuni o‘rganishlari kerakki, shunchaki tashqi va dunyoviy ulug‘vorlik naqadar behudadir. Butun qudrati va hashamati bilan Bobil — bizning dunyomiz o‘shandan beri hech qachon uning misolini ko‘rmagan qudrat va hashamat bilan, o‘sha davr odamlari nazarida shu qadar mustahkam va barqaror tuyulgan bo‘lsa-da, — qanchalik butunlay yo‘q bo‘lib ketdi! U ‘o‘tning guli’ kabi nobud bo‘ldi. Poydevori Xudo bo‘lmagan har bir narsa ham shunday nobud bo‘ladi. Faqat Uning maqsadi bilan bog‘langan va Uning xarakterini ifoda etadigan narsaginа bardosh bera oladi. Uning tamoyillari bizning dunyomiz biladigan yagona sobit narsalardir.” Education, 177, 184.

Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply into the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.

Sulaymon yetishmaydi, degan va yetishmasa halokatga olib boradi, degan vahiy — Muqaddas Kitob tarixidir. Millerchilar Vahiy kitobining to‘qqizinchi bobi, beshinchi va o‘ninchi oyatlarida “besh oy” sifatida ifodalangan bir yuz ellik yilni angladilar va e’lon qildilar, biroq ular Vahiy kitobining to‘qqizinchi bobida tasvirlangan tarixni chuqur kovlab o‘rganmadilar. Ular o‘ninchi oyatdagi besh oyni to‘g‘ri aniqladilar, ammo, aftidan, beshinchi va o‘ninchi oyatlarning har ikkisida ham “besh oy” iborasi uchragani uchun, bu ikkala oyatda tasvirlangan azob-uqubat haqidagi bashoratga shunchaki urg‘u berilgan, deb o‘yladilar. Endi bemalol ko‘rsatish mumkinki, beshinchi oyatda “besh oy” ifodalanganda, u hijriy 632-yilda Muhammadning vafoti bilan boshlangan va 782-yilda Vizantiya, ya’ni sharqiy Rim imperiyasining imperatrisasi Irenaning tahqirlanishi bilan tugagan bir yuz ellik yilni anglatadi.

The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both the first woe of Islam of Arabia and the second woe of Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.

Peshqadamlar o‘ninchi oyatni 1299-yil 27-iyulda bo‘lib o‘tgan Nikomediya jangi sifatida, bir yuz ellik yilning boshlanishi deb qo‘llashlarida to‘g‘ri edilar; bu davr 1449-yil 27-iyulda Konstantinopolda hukmronlik qilgan oxirgi Konstantinning tahqirlanishi bilan yakunlandi. Satr ustiga satr, bir yuz ellik yillik davr butunjahon Islomini aniqlab beradi; u Arabiston Islomining birinchi voyi hamda Turkiya Islomining ikkinchi voyi orqali ifodalangan. Ham imperatorni, ham imperatritsani birgalikda tahqirlagan Islom, Irene tomonidan ifodalangan ayoldan va oxirgi Konstantin tomonidan ifodalangan erkakdan iborat bo‘lgan bir shohlikni zabt etayotgan butunjahon Islomini aniqlab beradi.

In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.

Irenaning xorlanishi bilan yakun topadigan yuz ellik yil davomida Arabiston Islomı Vizantiyaning hududi yoki mintaqasi ustidan nazoratni qo‘lga oladi, Irinani shunday xorlangan ahvolga soladiki, u boshqa undiruvlar qatorida uch yil davomida xiroj to‘lashga majbur bo‘lgan edi. So‘nggi Konstantinning xorlanishi yuz berganida esa, bu sharqiy Rim poytaxtining qamal qilinishi va ag‘darilishi bilan yakun topadigan to‘rt yillik davrning boshlanishini belgiladi. Har ikkala holatda ham bu Islom edi: Irina uchun Arabiston Islomı, so‘nggi Konstantin uchun esa turk Islomı. Oxirgi kunlarda, birinchi va ikkinchi voylar ichida bayon etilgan Arabiston va turk Islomining ikki guvohi bilan ifodalangan butunjahon Islomı avval hududni, so‘ng esa poytaxtni egallaydi. Sharqiy Rimning Konstantini bilan ifodalangan oxirgi kunlardagi siyosiy mavjudot ramziy ma’noda sharqiy Rimning Irenasi bilan ifodalangan oxirgi kunlardagi diniy mavjudot bilan nikohlangan. Men siyosiy va diniy mavjudot atamalarini hayvon suratining ramzi avval Qo‘shma Shtatlarda, keyin esa dunyoda yuzaga kelishini ifodalash uchun qo‘llayman. Hayvon surati — hududi va poytaxtini Islomga boy berish orqali xorlangan Konstantin va Irenaning ramziy nikohidir.

Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.

Ularning nikohi ikki tarixni o‘zaro moslashtirish orqali aniqlanadi va bu 313-yilda Milan farmoni kuchga kirganida, Konstantiya bilan Litsiniyning nikohi orqali timsollangan edi; o‘shanda ramziy Smirna jamoati nihoyasiga yetib, ramziy Pergam jamoati boshlangan. Pavlus kuchli adashishga berilganlar deb ta’riflagan kishilar, gunoh odami oshkor qilinishidan avval yuz beradigan murtadlikni o‘z ichiga olgan Pavlusning ogohlantiruvchi xabarini ko‘rishni rad etadilar. Bu murtadlik Pergam tarixida sodir bo‘ladi, gunoh odami esa 538-yilda, Tiyatira jamoati boshlangan paytda oshkor qilindi.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.

> Hech kim sizlarni hech qanday yo‘l bilan aldamasin; chunki avval imondan qaytish yuz bermaguncha va halokat o‘g‘li bo‘lgan gunoh odami oshkor qilinmaguncha, o‘sha kun kelmaydi; u Xudo deb ataladigan yoki sajda qilinadigan hamma narsaga qarshi chiqadi va o‘zini ulardan yuqori qo‘yadi; hatto o‘zini Xudo deb ko‘rsatib, Xudoning ma’badida Xudo kabi o‘tiradi. 2 Salonikaliklarga 2:3, 4.

The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship, western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.

Sharqiy Rim tarixi sharqiy Rimning g‘arbiy Rim bilan bo‘lgan ramziy munosabatida ham ifodalangan bashoratli haqiqatga ikki guvohni taqdim etadi. O‘sha munosabatda g‘arbiy Rim jamoatni, sharqiy Rim esa davlatni anglatadi. Rim — Doniyor 2-bobda temir va loy tarzida tasvirlanganidek, jamoat va davlatning birikmasidir.

A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.

Vahiy kitobining to‘qqizinchi bobidagi muqaddas tarixdan olingan yana ikkita guvohlik so‘nggi kunlarda butun dunyo miqyosidagi Islom cherkov va davlatning birikmasi sifatida tasvirlangan bir qudratga qarshi chiqib, uning hududi va poytaxtini egallashi mumkinligini ishonchli tarzda ko‘rsatadigan sababni tasdiqlaydi. Usmon 1299-yil 27-iyulda Nikomediya hududini zabt etdi, so‘ngra ikki yil o‘tib, 1301-yilda Nikeya hududini ham zabt etdi. Uning o‘g‘li 1331-yilda Nikeya poytaxt shahrini zabt etdi, ayni shu o‘g‘li esa 1337-yilda yakunlangan to‘rt yillik qamalda Nikomediya poytaxt shahrini ham zabt etdi. Kashshoflar 1299-yil 27-iyul sanasini Usmon bilan belgiladilar, biroq keyingi jangga, ya’ni Nikeya jangiga Usmonli imperiyasini barpo etish yo‘lidagi tarixiy ikkinchi qadam sifatida hech qachon qaramadilar. 1299-yil 27-iyul yakshanba qonuniga yetib borish yo‘lidagi bir necha qadamlarning birinchi qadami edi. Turk Islomining dastlabki ikki qadami 1449-yilda tugagan, so‘ngra yana 1840-yilda, keyin yana 9/11 da va undan keyin yana 2023-yil 31-dekabrda tugagan bir bashoratning boshlanishini aniqlab berdi.

The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four year” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.

O‘sha ikki qadamning birinchisi nafaqat bir yuz ellik yilning boshlanishini, balki o‘ttiz sakkiz yilning boshlanishini ham belgiladi. U Usmonning Nikomediya hududini egallashi bilan boshlandi va o‘ttiz sakkiz yil o‘tgach, 1337-yilda, to‘rt yillik qamal oxirida, Usmonning o‘g‘li Nikomediyaning poytaxt shahrini olganida yakun topdi. O‘ttiz sakkiz soni “ko‘tarilish”ni anglatadi, va Usmonning hududni egallashidan iborat dastlabki qadam turk islomining ko‘tarilishini belgiladi. O‘ttiz sakkiz yillik o‘sha birinchi qadamda “to‘rt yillik” qamal xotimani belgilaydi. Bir yuz ellik yilning oxirgi qadamida tahqirlash amalga oshiriladi va undan to‘rt yil o‘tgach, 1453-yilda, sharqiy Rimning poytaxti egallanadi.

Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.

Bu 1453-yildagi Usmonli turklari bo‘ladimi, yoxud Usmonning o‘g‘lining 1337-yilda Nikomediyani va 1331-yilda Nikeyani egallashi bo‘ladimi, har uchala holatda ham har bir poytaxt shahar tarixning muayyan bir davrida sharqiy Rimning poytaxti bo‘lib xizmat qilgan edi. Bu uchala qatorning barchasi sharqiy Rimning zabt etilishini ko‘rsatadi. O‘sha uchala qatordan har biri Islom avvalo hududni, so‘ngra esa sharqiy Rimning poytaxtini zabt etganini ko‘rsatadi. Har uchala poytaxtning nomi hudud nomi bilan aynandir. Uchala qatordan har biri o‘ziga xos alfa va omega tarixiy shaxslarga egadir. Imperator hamda imperatrisaning Islom tomonidan xo‘rlanishi orqali cherkov-davlat munosabatini ko‘rsatgan holda, payg‘ambarlikdagi xo‘rlanish ularning qatorlarini g‘arbiy Rim bilan bog‘laydi; g‘arbiy Rim ham 330-yilda Konstantin Buyuk Konstantinopolni Rim shahridan afzal ko‘rganida xo‘rlantirilgan edi. G‘arbiy Rimning so‘nggi xo‘rlanishi 476-yilda, oxirgi imperator bilan yuz berdi va shundan keyin u tez sur’at bilan tanazzulga yuz tutishda davom etdi.

Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.

Sharqiy Rimga nisbatan G‘arbiy Rim jamoat edi, sharq esa davlat edi. Avval 330-yilda tahqirlanish, so‘ng 476-yilda, keyin 782-yilda va yana 1449-yilda. Shohlikning bo‘linishi bilan boshlangan tahqirlanishlar qatori, 476-yilda imperatorni va demak imperiyani yo‘qotish tahqirlanishi bilan davom etdi; shundan so‘ng Islom avval 782-yilda sharq hududiga, keyin esa 1453-yilda sharqning poytaxtiga tahqirlanish keltirdi.

Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.

Muqaddas Kitob bashoratidagi Islom sharqiy va g‘arbiy Rimning nasl-nasab chizig‘ini oshkor qiladi, va Islom bugun berayotgan nur Millerchi kashshoflar uchun Islomning asosiy nuri bo‘lgan narsaga muvofiqdir, biroq undan ancha yuksakdir. 2024-yilda “xalqingning vahiyni qaror toptiradigan talonchilari” kim ekanligi bilan boshlangan sinov vaqti sinov davrining alfasi edi, va endi sinov davrining oxirida Vahiy kitobining to‘qqizinchi bobi mavzusidagi Islomdan kelayotgan nur g‘arbiy va sharqiy Rimning, shu hozirgi oxirgi kunlargacha hech qachon baholanmagan, guvohlarini qo‘shmoqda.

The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.

To‘qqizinchi bobdan o‘n birinchi bobgacha bo‘lgan qismlarda ifodalangan Islomning bashoratli yo‘nalishlari, ushbu maqolalarda allaqachon muhokama qilinayotgan yo‘nalishlar bilan bog‘lanadigan guvohliklarni taqdim etish orqali Daniel 11-bobning o‘ninchi oyatidan o‘n oltinchi oyatigacha joylashgan tarixiy yo‘nalishlarni birlashtiradi. Biroq Islomning yuksalishi haqidagi bashoratli tasvir ichida ham Milleritlar harakatining, ham bir yuz qirq to‘rt mingliklar harakatining yuksalishi mavjud. Vahiy 9 dagi vaqtga oid bashoratlar ichida mustahkam joylashtirilgan va ularning bir qismi bo‘lgan ikki to‘rt yillik davr 1840 yildan 1844 yilgacha bo‘lgan to‘rt yilga guvohlik beradi. 1844 yilda endi bashoratli vaqt yo‘q, shuning uchun ramziy to‘rt yillik davr vaqt bilan emas, balki uning bashoratli xususiyatlari bilan belgilanadi. Birinchi to‘rt yillik davr Islomning 1337 yilda, otasi bu hududni zabt etganidan o‘ttiz sakkiz yil o‘tib, sobiq Sharqiy Rim poytaxti bo‘lgan Nikomediyani egallaganini ko‘rsatadi. Ikkinchi to‘rt yillik davr 1449 yilda Islom tomonidan amalga oshirilgan Sharqiy Rimning siyosiy va diniy hukmdorlarining tahqirlanishini ko‘rsatadi, uchinchi to‘rt yil esa 1840 yil 11-avgustda yer yuzini o‘z ulug‘vorligi bilan yoritgan farishta tushib kelganida Xudoning qudratining ulug‘vor namoyon bo‘lishini ko‘rsatadi.

The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.

Birinchi va ikkinchi farishtaning Milleriylar tarixi uchinchi farishtaning bir yuz qirq to‘rt ming kishining muhrlanishi davridagi tarixi bilan uyg‘unlashadi. O‘sha yakuniy muhrlash ishi gunohning o‘chirib tashlanishidir; u Ilohiyat bilan insoniyatning birlashuvidir va u Islom tomonidan olib kelinayotgan urush davomida sodir bo‘ladi.

> And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. 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 9:2–4.

> Va u tubsiz qaʼrni ochdi; va qaʼrdan ulkan o‘choqning tutunidek bir tutun ko‘tarildi; va qaʼrning tutuni sababli quyosh ham, havo ham qorayib ketdi. Va tutundan yer yuziga chigirtkalar chiqib keldi; va ularga yer yuzidagi chayonlar qanday qudratga ega bo‘lsa, shunday qudrat berildi. Va ularga buyurildiki, ular yerning o‘t-o‘laniga ham, hech qanday ko‘katga ham, hech qanday daraxtga ham zarar yetkazmasinlar; balki faqat peshanalarida Xudoning muhriga ega bo‘lmagan odamlargagina zarar yetkazsinlar. Vahiy 9:2–4.

The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.

Har bir bashoratning mukammal ro‘yobi oxirgi kunlardadir, shuning uchun bu parcha bir yuz qirq to‘rt ming kishining muhrlanishini ko‘rsatib bermoqda. Vahiy kitobining to‘qqizinchi bobidagi Islom haqidagi bashorat, Islom jilovlangan 1840-yil 11-avgustda o‘z yakuniga yetgan tarix ichida, vahiyni mustahkamlaydigan qudratning eng to‘liq tasvirini birlashtirib berish uchun tarixiy kalitni taqdim etadi. O‘sha nuqtadan boshlab Vahiy kitobining to‘qqizinchi bobidagi guvohlik o‘ninchi bobga hamda birinchi va ikkinchi farishtalarning tarixiga davom etdi. So‘ngra o‘n birinchi bobda uchinchi voy yakshanba qonuni paytida kutilmaganda yetib keladi; aynan o‘sha paytda uchinchi farishtaning baland nidosi boshlanadi. To‘qqizinchi bob Doniyor va Vahiyda bayon etilgan shohliklarning ko‘tarilishi va qulashini tartibga solishda Islomning kalitidir. O‘ninchi va o‘n birinchi boblar bir yuz qirq to‘rt ming dono bokiraning tajribasini ko‘rsatib beradi. To‘qqizinchi bob tashqi vahiyni mustahkamlaydigan timsolni ko‘rsatadi, o‘ninchi va o‘n birinchi boblar esa Qo‘ziga ergashib Eng Muqaddas Xonaga kirish bilan bog‘liq ichki vahiyni ko‘rsatadi.

Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.

Vahiy kitobining o‘ninchi bobi ochiq holdagi kichik kitob bilan tushib keladigan qudratli farishta sifatida Masihni namoyon etadi. Bu voqea Vahiy kitobining uch yuz to‘qson bir yil va o‘n besh kunni ko‘rsatadigan to‘qqizinchi bobidagi bashorat yakunida, 1840-yil 11-avgustda amalga oshdi. Vahiy kitobining o‘ninchi bobi, xabar 1844-yil 22-oktabrda Yuhannoning qornida achchiq bo‘lguniga qadar bo‘lgan keyingi tarixni ko‘rsatadi. 1840-yildan 1844-yilgacha bo‘lgan to‘rt yil birinchi farishtaning kelishi bilan boshlanib, uchinchi farishtaning kelishi bilan tugaydi. 1840-yil 11-avgustdagi amalga oshishdan keyin kelgan o‘sha to‘rt yil, uch yuz to‘qson bir yil va o‘n besh kunning boshida 1449-yil 27-iyuldan 1453-yilgacha bo‘lgan to‘rt yil bilan timsollangan edi. Bu ikkala to‘rt yillik davr ham 1333-yildan 1337-yilgacha bo‘lgan Nikomediya qamalining to‘rt yili bilan muvofiqlashadi. Ramziy ma’noda Sharqiy Rim Islom tomonidan uch marta zabt etildi. Birinchisi 1331-yildagi Nikeya qamalida, so‘ng 1337-yildagi Nikomediyaning to‘rt yillik qamalida, va keyin 1453-yildagi Konstantinopol qamalida sodir bo‘ldi.

Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.

Diokletian 293-yilda Rimni sharq va g‘arbga qonuniy ravishda bo‘ldi, Konstantin esa 330-yilda Rimni bashoratli ma’noda sharq va g‘arbga ajratdi. 395-yilda imperator Feodosiy I vafot etgach, imperiya uning sharq va g‘arbni ikki o‘g‘liga meros qilib qoldirgani bois rasmiy va doimiy ravishda bo‘lindi. Katolik cherkovi 1054-yilda “buyuk shizm”da sharq va g‘arbga bo‘lindi. Bo‘linish ham, undan keyin kelgan tanazzul ham asta-sekin yuz berdi. Bu bo‘linish to shu kungacha saqlanib qolgan. O‘sha sanadan keyingi ellik yil ichida Rimdagi g‘arbiy cherkov Islomga qarshi qariyb ikki yuz yillik salib yurishlarini boshladi. G‘arbiy Rim 476-yilda o‘zining so‘nggi imperatoridan ayrilganda qulab tushdi. Sharqiy Rim 1453-yilda qulab tushdi. Papalik Rimi 1798-yilda quladi. Majusiy Rim 293, 330 va 395-yillarda sharq va g‘arbga bo‘lindi. Papalik Rimi 1054-yilda sharq va g‘arbga bo‘lindi. Opa Uайт shohliklarning ko‘tarilishi va qulashini Xudoning Kalomini o‘rganishda asosiy tayanch nuqta sifatida belgilaydi.

The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass, is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.

Vahiyning to‘qqizinchi bobidan tarix sahnasining yorug‘ligiga olib chiqilgan saltanatlar, aynan Rim bu vahiyni o‘rnatishini tasdiqlovchi dalilni kuchaytiradi. Islom bilan bir yuz qirq to‘rt ming o‘rtasidagi bashoratli bog‘liqlik, Masihning eshak minib Quddusga kirishi bilan timsollangan yarim tun faryodining xabari bir vaqt bashorati orqali ifodalanganining dalilidir; bu bashorat birinchi qayg‘u davrida boshlangan, bashoratning ikkinchi qismida, ikkinchi qayg‘uda davom etgan va o‘sha bashoratning aynan o‘zi ro‘yobga chiqishi bilan birinchi va ikkinchi farishtalarning Millerchilar harakati boshlangan to‘rt yillik tarixda o‘z ijrosiga yetgan. Bashorat Islomning ko‘tarilishini belgilagan “o‘ttiz sakkiz va ikki yil” (1299 va 1301) timsoli bilan boshlangan va Millerchilarning ko‘tarilishini belgilagan “o‘ttiz sakkiz va ikki yil” (1838 va 1840) timsoli bilan yakunlangan.

In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.

1844-yilda, 1333 yildan 1337 yilgacha bo‘lgan qamal va 1449 yildan 1453 yilgi qamalgacha bo‘lgan davr bilan timsollangan Millerchilarining to‘rt yillik davri yakunida, bashoratli vaqt endi boshqa qo‘llanilmasligi kerak edi. Bir yuz qirq to‘rt minglikning bayrog‘ining ko‘tarilishi Islom ko‘tariladigan bashorat bilan bevosita bog‘liqdir.

> Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

> Yahudo, birodarlaring seni maqtaydilar; qo‘ling dushmanlaringning bo‘ynida bo‘lur; otangning o‘g‘illari oldingda ta’zim qilurlar. Yahudo — arslon bolasi; o‘g‘lim, sen o‘ljadan yuqoriga ko‘tarilgansan; u engashdi, arslondek cho‘kdi, qari arslondek yotdi; uni kim qo‘zg‘ata olur? Saltanat hassasi Yahudodan ketmas, hokimlik asosi ham uning oyoqlari orasidan ketmas, to Shilo kelgunicha; xalqlarning itoati esa Unga bo‘lur. U o‘z toychoqchasini tokka, urg‘ochi eshakning qulunini esa sarxil tokka bog‘laydur; u liboslarini sharobda, kiyimlarini uzum qonida yuvdur: Uning ko‘zlari sharobdan qizarur, tishlari esa sutdan oppoq bo‘lur. Ibtido 49:8–12.

The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.

Bir yuz qirq toʻrt ming kishi Masihning fe’l-atvorini mukammal aks ettiradi, va Masih, boshqa ramziy ifodalar qatorida, “tanlangan tok”dir. Ibtido 16:12 da Ismoil “yovvoyi” odam sifatida tasvirlanadi.

> 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.

> U yovvoyi odam bo‘ladi; uning qo‘li har bir kishiga qarshi, har bir kishining qo‘li esa unga qarshi bo‘ladi; va u barcha birodarlari huzurida yashaydi.

The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The messengers that proclaimed the message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.

“Yovvoyi” deb tarjima qilingan so‘z Arabistonning yovvoyi eshagidir. Oxirgi kunlarda Masihning vakillari yovvoyi Arabiston eshagining xabari ustida yuradilar — Masih Quddusga minib kirgan eshakning, Balom uni uchinchi marta urgandan keyin nihoyat gapirgan eshakning xabari ustida. 1840-yilda birinchi farishtaning xabariga kuch bergan xabarni e’lon qilgan xabarchilar ayni o‘sha, harakatga kuch bergan xabar joylashgan bashoratli tarixning o‘zida tegishli va muhim bo‘lgan bir yuz ellik yillik bashoratni ko‘rmagan edilar. Ular ayni o‘sha vaqt bashoratining o‘zida 1840-yildan 1844-yilgacha bo‘lgan tarixning timsoli bo‘lgan ikkita to‘rt yillik davrni ham ko‘rmagan edilar. Yahudo qabilasining Arsloni endi “qadimiy yo‘llar”dan ilgari hech qachon ko‘rilmagan nurni ochib bermoqda, va bu nur 2023-yil 31-dekabrdan beri ochilib kelayotgan o‘sha nur bilan muvofiqdir. Bu, Nashvillega zarba beradigan narsa Islom ekani borasidagi har qanday shubhani yo‘q qiladi. Bu nur Rim timsolini yoritadi va shu tariqa 2024-yildagi “sening xalqingning qaroqchilari” haqidagi alfa munozarasiga nisbatan omega bayonotiga aylanadi; shuningdek, u Milleritlar tarixidagi ayni o‘sha timsol ustidagi bahsning ham omega timsolidir. U Vahiyning to‘qqizinchi bobidagi vaqt bashoratlaridagi Islom bir yuz qirq to‘rt ming kishining muhrlanish vaqtidagi ichki tarix davomida tashqi xabar ekanini aniqlab beradi. Biz bu haqiqatni bir muncha vaqtdan beri o‘rgatib kelmoqdamiz, ammo endi buni Vahiy to‘qqizinchi bobdan boshlanib Vahiy o‘n birinchi bobda tugaydigan bitta chiziq ustida ko‘rsatish mumkin. 1840-yildan 1844-yilgacha amalga oshgan Islomning vaqt bashorati bilan bog‘liq uchinchi to‘rt yillik davr bir yuz qirq to‘rt ming kishining muhrlanish vaqtini tasvirlaydi. Vahiy o‘n birinchi bobdagi buyuk zilzila orqali bir yuz qirq to‘rt ming kishi bayroq singari ko‘tariladi.

In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.

Hizqiyo o‘ttiz yettinchi bobda Xudoning xalqining lashkar sifatida tiklanishi Odam Atoning yaratilishi orqali timsollangan ikki bosqichli jarayondir. Avval Odam Ato tuproqdan yaratildi, so‘ng Masih uning ichiga hayot nafasini pufladi. Hizqiyoda birinchi bashorat o‘lik tanalarni shakllantiradi, ammo ular hanuz o‘likdir. Keyin to‘rt shamol tanalar ustiga puflanadi va ular qudratli bir lashkar bo‘lib oyoqqa turadilar. O‘ttiz sakkiz va qirq sonlari ana shu ikki bosqichni ifodalaydi.

We will continue these things in the next article.

Keyingi maqolada bu mavzularni davom ettiramiz.

> After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.

> Shundan keyin yahudiylarning bir bayrami bo‘ldi; va Iso Quddusga chiqdi. Quddusda Qo‘y darvozasi yonida ibroniy tilida Bethesda deb ataladigan, besh ayvoni bor bir hovuz bor edi. Ularda ko‘rlar, cho‘loqlar, shol bo‘lib qolganlardan iborat ojizlarning katta bir to‘dasi suvning qimirlamog‘ini kutib yotar edi. Chunki ma’lum bir vaqtda bir farishta hovuzga tushib, suvni qimirlatardi; shunda suv qimirlagandan keyin hovuzga birinchi bo‘lib kirgan kishi qanday dardga mubtalo bo‘lgan bo‘lsa ham, shifo topar edi. U yerda o‘ttiz sakkiz yildan beri xastalikka mubtalo bo‘lgan bir odam bor edi. Iso uning yotganini ko‘rib, bu holatda uzoq vaqt bo‘lganini bilib, unga dedi: Sog‘ayishni istaysanmi? Ojiz odam Unga javob berdi: Hazrat, suv qimirlaganda meni hovuzga tushirib qo‘yadigan hech kimim yo‘q; men kelgunimcha esa mendan oldin boshqasi tushib ketadi. Iso unga dedi: O‘rningdan tur, to‘shagingni ol va yur. Va o‘sha zahoti u odam sog‘aydi, to‘shagini oldi va yurdi; o‘sha kun esa shanba edi. Yuhanno 5:1–9.

> Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

> Endi turinglar, dedim men, va Zered soyidan o‘tinglar. Biz esa Zered soyidan o‘tdik. Qadesh-Barneadan chiqib, Zered soyidan o‘tgunimizgacha o‘tgan muddat o‘ttiz sakkiz yil bo‘ldi; to Egamiz ularga qasam ichganidek, jangchi erkaklarning butun avlodi lashkar orasidan yo‘q bo‘lib ketgunicha. Qonunlar takrori 2:13, 14.

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