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# The Revelation of Jesus Christ - Number Five

Iso Masihning Vahiysi — Beshinchi raqam

Isaiah Forty: Comfort Ye, Comfort Ye

Ishayo qirqi: Tasalli beringiz, tasalli beringiz

Author

Jeff Pippenger

Published

October 25, 2023

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In the first seventeen verses of Isaiah forty the one hundred and forty-four thousand are prophetically located at the end of three and a half days, where they had been lying dead in the streets, while the world rejoiced. All the prophets agree with each other and the prophetic events they present always align with the other prophets, for God is not the author of confusion.

Ishayo qirqinchi bobining dastlabki o‘n yetti oyatida bir yuz qirq to‘rt ming kishi bashoratli ravishda uch yarim kunning oxirida, ular ko‘chalarda o‘lik holda yotgan, dunyo esa shodlangan paytda tasvirlangan. Barcha payg‘ambarlar bir-biriga muvofiqdirlar va ular bayon etgan bashoratli voqealar hamisha boshqa payg‘ambarlarning bayonlariga mos keladi, chunki Xudo chalkashlikning muallifi emas.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Va payg‘ambarlarning ruhlari payg‘ambarlarga bo‘ysunadi. Chunki Xudo tartibsizlikning emas, balki tinchlikning muallifidir, azizlarning barcha jamoatlarida bo‘lgani kabi. 1 Korinfliklarga 14:32, 33.

The Comforter, who Jesus promised to send in His absence, was placed into the very first words, of the very first verse, of the twenty-six chapters that make up Isaiah’s final prophetic narrative. “Comfort ye, comfort ye my people, saith your God.” The rule of first mention emphasizes that the following twenty-six chapters is to be understood in reference to the perfect and final fulfillment of the coming of the Comforter.

Iso Masih O‘zining yo‘qligida yuborishni va’da qilgan Tasalli Beruvchi Ishayo kitobining yakuniy bashoratli rivoyatini tashkil etuvchi yigirma olti bobning eng birinchi oyatining ayni dastlabki so‘zlariga joylashtirilgan edi. “Mening xalqimga taskin beringlar, taskin beringlar, deydi Xudoyingiz.” Birinchi zikr qoidasi shuni ta’kidlaydiki, undan keyingi yigirma olti bob Tasalli Beruvchining kelishining mukammal va yakuniy bajo bo‘lishiga doir holda tushunilishi kerak.

> And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever. . .. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:16, 26.

> Va Men Otadan iltijo qilaman, va U sizlarga boshqa bir Taskin beruvchini beradi, toki U sizlar bilan to abad qolsin.... Ammo Taskin beruvchi, ya’ni Muqaddas Ruh, Otam Mening nomim bilan yuboradigan O‘sha Zot, sizlarga hamma narsani o‘rgatadi va Men sizlarga aytgan barcha narsalarni esingizga soladi. Yuhanno 14:16, 26.

The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Milleritlar tarixidagi Yarim Tundagi Nido bir yuz qirq to‘rt mingning tarixida takrorlanadi.

> “There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> “Yovuzlikda, aldov va gumrohlikda, o‘limning ayni soyasida yotgan bir dunyo bor,—uyquda, uyquda. Ularni uyg‘otish uchun kim jon azobini his etmoqda? Qaysi ovoz ularga yetib borishi mumkin? Mening fikrim kelajakka qaratildi, o‘sha paytga-ki, signal beriladi. ‘Mana, Kuyov kelmoqda; Uni qarshi olish uchun chiqinglar.’ Ammo ba’zilar chiroqlarini to‘ldirish uchun moy olishni kechiktirgan bo‘ladilar, va juda kech bo‘lganda ular moy bilan ifodalangan xarakterning boshqaga o‘tkazib bo‘lmasligini anglab yetadilar.” Review and Herald, February 11, 1896.

The question is asked, “what voice can” “awaken” those that are “asleep”? The “voice” that awakens them in Isaiah chapter forty, is the “voice” that “cries” in the “wilderness.”

“Qaysi ovoz” “uxlab yotganlarni” “uyg‘ota oladi?” degan savol beriladi. Ishayo kitobining qirqinchi bobida ularni uyg‘otadigan “ovoz” — “cho‘lda” “nido qiluvchi” “ovoz”dir.

> Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The “voice” of him that “crieth” in the wilderness. . .. Isaiah 40:2, 3.

> Quddusga taskin berib so‘zlanglar va unga nido qilinglarki, uning jang-u jadali tamom bo‘ldi, gunohi kechirildi; chunki u barcha gunohlari uchun Egamizning qo‘lidan ikki hissa oldi. Sahroda “nido qiluvchi”ning “ovozi”... Ishayo 40:2, 3.

The message of the Midnight Cry is also the message of the latter rain.

Yarim tun faryodining xabari ayni paytda keyingi yomg‘irning ham xabaridir.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Sizlar Rabbiyning kelishini haddan tashqari uzoq deb bilmoqdasizlar. Men keyingi yomg‘ir [yarim tun faryodi kabi] to‘satdan va o‘n baravar qudrat bilan kelayotganini ko‘rdim.” Spalding and Magan, 5.

One of the many symbols found in the Word of God that represents the latter rain message, is the symbol that is recognized by a doubling of words or phrases. The doubling of words, or phrases is a symbol of the Midnight Cry, or latter rain message in the last days. The symbolism of the doubling of “comfort ye,” places the opening of Isaiah chapter forty in the tarrying time, when the message represented as the Midnight Cry of the parable of the ten virgins is to be recognized and then proclaimed. At that time, Christ sends the Comforter to awaken the sleeping virgins, who are prophetically represented as sleeping, and in some prophetic passages as sleeping, the sleep of death. The first verse of Isaiah forty, is prophetically located three and a half symbolic days ‘after’ the disappointment of July 18, 2020, for that is when the Comforter is sent to awaken those that are asleep. Three and a half days is a symbol of a wilderness, and there is where the “voice” begins to “cry.”

Xudoning Kalomida uchraydigan va keyingi yomg‘ir xabarini ifodalovchi ko‘plab ramzlardan biri — so‘zlar yoki iboralarning takrorlanishi orqali taniladigan ramzdir. So‘zlar yoki iboralarning takrorlanishi oxirgi kunlardagi Yarim Tun Nidosining, ya’ni keyingi yomg‘ir xabarining ramzidir. “Tasalli beringiz” so‘zlarining takrorlanishidagi ramziy ma’no Ishayo kitobining qirqinchi bobining boshlanishini kechikish vaqtiga joylashtiradi; aynan o‘sha vaqtda o‘nta bokira haqidagi masaldagi Yarim Tun Nidosi sifatida ifodalangan xabar tan olinishi, so‘ng esa e’lon qilinishi kerak bo‘ladi. O‘sha paytda Masih uxlayotgan bokiralarni uyg‘otish uchun Tasalli Beruvchini yuboradi; ular payg‘ambarlikda uxlayotgan holda, ayrim payg‘ambarlik parchalarida esa o‘lim uyqusi bilan uxlayotgan holda tasvirlanadi. Ishayo qirqning birinchi oyati payg‘ambarlikda 2020-yil 18-iyuldagi umidsizlikdan uch yarim ramziy kun “keyin”ga joylashtirilgan, chunki uxlayotganlarni uyg‘otish uchun Tasalli Beruvchi aynan o‘shanda yuboriladi. Uch yarim kun sahroning ramzidir, va “ovoz” aynan o‘sha yerda “nido qila” boshlaydi.

Revelation eleven, Ezekiel thirty-seven, Matthew twenty-five, the history of the Millerites (along with the same waymarks of Millerite history that occur in every reform movement), combine to identify a ‘specific process’ of awakening the sleeping virgins. The process starts with the virgins going to sleep at the disappointment. The period of the tarrying time that began at the disappointment is ultimately recognized as the tarrying time. The last portion of the tarrying time is the development of the message of the Midnight Cry. When the message is established, it is then proclaimed until it reaches its climax, the judgment.

Vahiy o‘n bir, Hizqiyol o‘ttiz yetti, Matto yigirma besh, Millerchilar tarixi (har bir islohot harakatida uchraydigan Millerchilar tarixining ayni yo‘l belgilariga qo‘shimcha ravishda) uxlab qolgan bokiralarni uyg‘otishning “muayyan jarayoni”ni aniqlash uchun birlashadi. Bu jarayon bokiralarning umidsizlik paytida uyquga ketishi bilan boshlanadi. Umidsizlik bilan boshlangan kutish vaqti davri oxir-oqibat kutish vaqti sifatida tan olinadi. Kutish vaqtining so‘nggi qismi Yarim tun faryodi xabarining rivojlanishidir. Xabar mustahkamlangach, u o‘zining cho‘qqisiga — hukmga — yetgunicha e’lon qilinadi.

The messenger represented as the “voice” in Isaiah, asked what the message was that was to be proclaimed. He was told in symbolic language to present the message of Islam. The prophetic message of Islam cannot be separated from the soon-coming Sunday law, for Islam is a trumpet power, and the seven trumpets of Revelation represent God’s judgment upon the powers who pass Sunday laws. Those powers were pagan Rome in 321, a symbol of the dragon; papal Rome in 538, a symbol of the beast; and the soon coming Sunday law in the United States, a symbol of the false prophet.

Ishayo kitobida “ovoz” sifatida tasvirlangan xabarchi, e’lon qilinishi lozim bo‘lgan xabar nima ekanini so‘radi. Unga ramziy tilda Islom xabarini taqdim etish aytildi. Islomning bashoratli xabari yaqin orada keladigan yakshanba qonunidan ajratib bo‘lmaydi, chunki Islom karnay qudratidir, va Vahiy kitobidagi yetti karnay yakshanba qonunlarini qabul qiladigan kuchlar ustidan Xudoning hukmini ifodalaydi. Bu kuchlar 321-yildagi butparast Rim bo‘lib, ajdahoning ramzi edi; 538-yildagi papalik Rimi bo‘lib, hayvonning ramzi edi; hamda Amerika Qo‘shma Shtatlarida yaqin orada keladigan yakshanba qonuni bo‘lib, soxta payg‘ambarning ramzidir.

In connection with the identification of what the message that the “voice” who had been crying in the wilderness was to proclaim, was the promise that God’s word never fails. The ‘promise and assurance’ that God’s word never fails, is located in the identical prophetic setting that in Habakkuk chapter two, and verse three, is expressed as “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” The message of Islam will never fail, it will surely come. The last verse of Isaiah chapter forty, addresses those that wait for the vision in Habakkuk.

Cho‘lda nido qilib kelgan “ovoz” qanday xabarni e’lon qilishi kerakligi masalasiga bog‘liq holda, Xudoning kalomi hech qachon muvaffaqiyatsiz bo‘lmasligi haqidagi va’da turadi. Xudoning kalomi hech qachon muvaffaqiyatsiz bo‘lmasligi haqidagi bu “va’da va ishonch”, aynan o‘sha bashoratli manzarada joylashganki, u Habakkuk kitobining ikkinchi bob, uchinchi oyatida shunday ifodalanadi: “oxirida u so‘zlaydi va yolg‘on gapirmaydi; garchi u kechikkandek bo‘lsa ham, uni kut; chunki u albatta keladi, kechikmaydi.” Islom xabari hech qachon muvaffaqiyatsiz bo‘lmaydi, u albatta keladi. Ishayo kitobining qirqinchi bobidagi oxirgi oyat Habakkukdagi vahiyni kutayotganlarga murojaat qiladi.

> But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. Isaiah 40:31.

> Lekin Egamizga umid bog‘laganlar kuchlarini yangilaydilar; ular burgutlarday qanot yozib ko‘tariladilar; chopadilar-u, toliqmaydilar; yuradilar-u, holsizlanmaydilar. Ishayo 40:31.

The “hidden history” of the seven thunders, that is now being unsealed, identifies three waymarks that begin and end with a disappointment. In that symbolic history, there are three waymarks, separated by two periods of time. A disappointment begins the tarrying time. The tarrying time leads to the corrected message and prediction of the Midnight Cry. The message of the Midnight Cry begins a period of proclaiming the message of the Midnight Cry, that leads to a second disappointment, that is represented as judgment. Those three steps, separated by two periods of time, represent the Alpha and Omega, as created in the Hebrew word “truth.”

Hozir muhridan ochilayotgan yetti momaqaldiroqning “yashirin tarixi” umidsizlik bilan boshlanib, umidsizlik bilan tugaydigan uchta tayanch nuqtani aniqlab beradi. O‘sha ramziy tarixda ikki vaqt davri bilan ajratilgan uchta tayanch nuqta mavjud. Bir umidsizlik kutish davrini boshlaydi. Kutish davri Yarim Tun Nidosining tuzatilgan xabari va bashoratiga olib boradi. Yarim Tun Nidosi xabari Yarim Tun Nidosi xabarini e’lon qilish davrini boshlab beradi; bu esa hukm sifatida ifodalangan ikkinchi bir umidsizlikka olib boradi. Ikki vaqt davri bilan ajratilgan o‘sha uch qadam ibroniycha “haqiqat” so‘zida yaratilganidek, Alfa va Omegani ifodalaydi.

In Ezekiel thirty-seven, Ezekiel also represents the “voice” of Isaiah forty. The voice in Isaiah forty asks, “What shall I cry?” The “voice” in Ezekiel thirty-seven, verse seven, then “prophesied as” he “was commanded.”

Hizqiyo otuz yettinchi bobda, Hizqiyo, shuningdek, Ishayo qirqinchi bobdagi “ovoz”ni ifodalaydi. Ishayo qirqinchi bobdagi ovoz: “Nimani nido qilay?” deb so‘raydi. So‘ng Hizqiyo otuz yettinchi bob, yettinchi oyatdagi “ovoz” o‘ziga “buyurilganidek” “bashorat qildi.”

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Shunday qilib, menga amr etilganidek, men bashorat qildim; va men bashorat qilayotganimda, bir shovqin bo‘ldi, va mana, bir silkinish yuz berdi, va suyaklar bir-biriga yaqinlashdi, har bir suyak o‘z suyagiga tutashdi. Va men qaraganimda, mana, ularda paylar va et paydo bo‘ldi, va yuqoridan teri ularni qopladi; ammo ularda nafas yo‘q edi. Hizqiyol 37:7, 8.

Ezekiel’s first prophecy brought the bones and flesh together, but they were not yet alive. “So,” Ezekiel “prophesied as he” was “commanded” a second time. The second prophecy brought the bodies to life. The two prophecies are typified by the creation of Adam.

Hizqiyolning birinchi bashorati suyaklar bilan etni birlashtirdi, ammo ular hali tirik emas edi. “Shunday qilib,” Hizqiyol ikkinchi marta o‘ziga “buyurilganidek” “bashorat qildi”. Ikkinchi bashorat tanalarga hayot kiritdi. Bu ikki bashorat Odamning yaratilishi orqali timsollangan.

> And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7.

> Va Egamiz Xudo yerdagi tuproqdan odamni yasadi va uning dimog‘iga hayot nafasini pufladi; va odam tirik jon bo‘ldi. Ibtido 2:7.

The two-step process of bringing the dead dry bones to life is first mentioned in the creation of Adam, thus emphasizing that God’s prophetic Word is also His creative power. God first “formed” Adam, and Ezekiel’s first prophecy brought the bones and bodies together, then God “breathed into his nostrils the breath of life; and man became a living soul.”

O‘lik quruq suyaklarni hayotga keltirishning ikki bosqichli jarayoni dastlab Odamning yaratilishida tilga olinadi; shu orqali Xudoning bashoratli Kalomi ayni paytda Uning yaratuvchi qudrati ekanligi ta’kidlanadi. Xudo avval Odamni “yasadi”, Hizqiyolning birinchi bashorati esa suyaklar bilan tanalarni birlashtirdi; so‘ng Xudo “uning dimog‘iga hayot nafasini pufladi; va odam tirik jon bo‘ldi.”

Ezekiel’s second prophecy was directed “unto the wind,” not unto the bones, for he was told to “say to the wind,” “Come from the four winds, O breath, and breathe upon these slain, that they may live.” Ezekiel’s second prophecy, which brings the dead bodies to life as a mighty army, was directed, not at the dead bodies, but at the wind. It was a command to the wind to breathe upon the bodies. The first time the word “breath” is mentioned in God’s Word is the creation of Adam, and it is there defined as the breath of life, and what brings life into the dead bodies, comes from the four winds.

Hizqiyolning ikkinchi bashorati suyaklarga emas, “shamolga” qaratilgan edi, chunki unga: “Shamolga aytgin”, “Ey nafas, to‘rt shamoldan kelgin va bu o‘ldirilganlarning ustiga esgin, toki ular tirilsinlar”, deb aytilgan edi. Hizqiyolning o‘lik tanalarni qudratli bir lashkar sifatida hayotga keltiradigan ikkinchi bashorati o‘lik tanalarga emas, balki shamolga qaratilgan edi. Bu shamolga tanalar ustiga esish haqidagi amr edi. “Nafas” so‘zi Xudoning Kalomida birinchi marta Odam Atoning yaratilishida tilga olinadi va u yerda u hayot nafasi deb ta’riflanadi; o‘lik tanalarga hayot keltiradigan narsa esa to‘rt shamoldan keladi.

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

> “Farishtalar to‘rt shamolni ushlab turibdi; bu shamollar yo‘lida halokat va o‘limni olib, butun yer yuzi uzra otilib chiqib ketishga intilayotgan g‘azablangan ot timsolida tasvirlangan.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

> “Abadiy dunyoning ayni bo‘sag‘asida turib uxlayveramizmi? Loqayd, sovuq va o‘lik bo‘lib qolamizmi? Oh, qaniydi cherkovlarimizda Xudoning Ruhi va nafasi Uning xalqiga puflangan bo‘lsa, ular oyoqqa turib, yashagan bo‘lsalar.” Manuscript Releases, 20-jild, 217.

The two questions here are shall we sleep, and shall we be dead?…two terms for the same prophetic condition. The message of the four winds that are being restrained by angels, is the message that causes the breath of God to enter the dead and causes them to stand up and live. The message of the four winds is the message of the angry horse of Islam. The message of the four winds in the book of Revelation, is the sealing message. The sealing message of Revelation seven, verse one through three, is the message that identifies that the four winds are restrained, until the servants of God are sealed.

Bu yerdagi ikki savol shuki: biz uxlaymizmi va biz o‘lik bo‘lamizmi?…bir xil bashoratli holat uchun qo‘llangan ikki atama. Farishtalar tomonidan tiyib turilayotgan to‘rt shamol haqidagi xabar — o‘liklarga Xudoning nafasini kirgizadigan hamda ularning o‘rinlaridan turib yashashlariga sabab bo‘ladigan xabardir. To‘rt shamol haqidagi xabar Islomning g‘azabli oti haqidagi xabardir. Vahiy kitobidagi to‘rt shamol xabari muhrlash xabaridir. Vahiy kitobining yettinchi bobi, birinchi oyatdan uchinchi oyatgacha bo‘lgan muhrlash xabari shuni aniqlab beradi: to‘rt shamol Xudoning xizmatkorlari muhrlanguncha tiyib turiladi.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Shundan keyin men yerning to‘rt burchagida turgan to‘rt farishtani ko‘rdim; ular yerning to‘rt shamolini ushlab turar edilar, toki shamol na yerga, na dengizga, na biror daraxtga essin. Yana sharqdan ko‘tarilib kelayotgan boshqa bir farishtani ko‘rdim; unda barhayot Xudoning muhri bor edi. U yerga va dengizga zarar yetkazish vakolati berilgan to‘rt farishtaga baland ovoz bilan nido qilib dedi: “Biz Xudoyimizning qullarining peshonalariga muhr bosib bo‘lmagunimizcha, yerga ham, dengizga ham, daraxtlarga ham zarar yetkazmanglar.” Vahiy 7:1–3.

Ezekiel’s second prophecy was directed to the wind, and the life that the wind delivered unto the bodies came from the message of the four winds. In verses eight through ten, in Ezekiel thirty-seven the words that appear either as “wind” or “breath” is the same Hebrew word in each occurrence. God breathed into Adam, the breath of life, and in Ezekiel the breath of life is the message of the sealing of the one hundred and forty-four thousand that comes from the four winds. That message delivers God’s creative power to the bodies that have been brought together in the valley of death, by the first message. The message of the four winds is the message of Islam bringing judgment upon the United States for the Sunday law. It is the message of the Midnight Cry.

Hizqiyolning ikkinchi bashorati shamolga qaratilgan edi, va shamol tanalarga yetkazgan hayot to‘rt shamol haqidagi xabardan kelgan edi. Hizqiyol o‘ttiz yettinchi bobning sakkizinchi oyatidan o‘ninchi oyatigacha bo‘lgan oyatlarda “shamol” yoki “nafas” tarzida uchraydigan so‘z har bir qo‘llanishida bir xil ibroniycha so‘zdir. Xudo Odamga hayot nafasini pufladi, va Hizqiyolda hayot nafasi to‘rt shamoldan keladigan yuz qirq to‘rt ming kishining muhrlanishi haqidagi xabardir. O‘sha xabar birinchi xabar orqali o‘lim vodiysida bir joyga jamlab keltirilgan tanalarga Xudoning yaratuvchi qudratini yetkazadi. To‘rt shamol haqidagi xabar — Yakshanba qonuni sababli Amerika Qo‘shma Shtatlari ustiga hukm olib kelayotgan Islom haqidagi xabardir. Bu Yarim tun nidosining xabaridir.

The hidden history of the seven thunders begins with a disappointment, which begins the tarrying time. In Revelation eleven when the two prophets were slain on July 18, 2020, the tarrying time began. Ezekiel was among the dead when the Lord asked Ezekiel if the two witnesses that are dead in the street could live.

Yetti momaqaldiroqning yashirin tarixi bir umidsizlik bilan boshlanadi; aynan shu umidsizlik kechikish davrini boshlab beradi. Vahiy 11-bobda, 2020-yil 18-iyul kuni ikki payg‘ambar o‘ldirilganida, kechikish davri boshlandi. Egamiz Hizqiyoldan ko‘chada o‘lik yotgan ikki guvoh tirila oladimi, deb so‘ragan paytda, Hizqiyol o‘liklar orasida edi.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Ezekiel 37:1–3.

> Egamizning qo‘li mening ustimda edi, va U meni Egamizning ruhi ila olib chiqib, suyaklarga to‘la vodiyning o‘rtasiga qo‘ydi. Va meni ularning atrofida aylantirib o‘tkazdi; va mana, ochiq vodiyda juda ko‘p suyaklar bor edi; va qarang, ular nihoyatda quruq edi. Va U menga dedi: “Ey inson o‘g‘li, bu suyaklar tirila oladimi?” Men esa javob berdim: “Ey Parvardigor Egam, Sen bilursan”. Hizqiyol 37:1–3.

In verse seven, when Ezekiel delivers the first of the two prophecies the message was simply, “O ye dry bones, hear the word of the Lord.” John, in the Revelation records, “blessed are those who hear the words of the prophecy of this book.” Ezekiel represents the dead dry bones who are blessed, as those who hear Ezekiel’s command to hear the Word of the Lord, and His Word is Truth. In chapter two of Ezekiel, the experience of those who hear God’s word is described.

Yettinchi oyatda, Hizqiyol bu ikki bashoratning birinchisini yetkazganida, xabar shunchaki shunday edi: “Ey quruq suyaklar, Egamizning kalomini eshitinglar.” Yuhanno esa Vahiy kitobida shunday deb yozadi: “Ushbu kitobdagi bashorat so‘zlarini eshitadiganlar baxtlidir.” Hizqiyol, Egamizning Kalomini eshitish haqidagi Hizqiyolning amrini eshitadigan va Uning Kalomi Haqiqat bo‘lgan kishilar sifatida, baraka topgan o‘lik quruq suyaklarni ifodalaydi. Hizqiyolning ikkinchi bobida esa Xudoning kalomini eshitadiganlarning tajribasi tasvirlanadi.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Va u menga dedi: “Ey inson o‘g‘li, oyoqlaring ustida tur, va Men senga so‘zlayman”. U menga so‘zlaganida, ruh ichimga kirdi va meni oyoqlarim ustiga turg‘izdi; shunda men menga so‘zlayotganning ovozini eshitdim. Hizqiyol 2:1, 2.

In Revelation eleven, when the dead bodies hear the Word of the Lord, the Comforter enters into them and they stand on their feet. It is the Comforter that sets them on their feet.

Vahiy kitobining o‘n birinchi bobida, o‘lik tanalar Egamizning Kalomini eshitganida, Yupatuvchi ularga kiradi va ular oyoqqa turadilar. Ularni oyoqqa turg‘izadigan — Yupatuvchining O‘zidir.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Uch yarim kundan keyin Xudodan kelgan hayot Ruhi ularning ichiga kirdi, va ular oyoqqa turdilar; va ularni ko‘rganlarning ustiga qattiq qo‘rquv tushdi. Vahiy 11:11.

The standing up of the dead is step number one, in a two-step process that raises them out of their graves to become the ensign that is lifted up at the judgment of the Sunday law. When they stand in chapter eleven, “great fear” comes upon those that see them.

O‘liklarning oyoqqa turishi — bu ularni qabrlaridan ko‘tarib, Yakshanba qonuni hukmi chog‘ida baland ko‘tariladigan bayroq bo‘lishlariga olib boradigan ikki bosqichli jarayonning birinchi bosqichidir. Ular o‘n birinchi bobda oyoqqa turganlarida, ularni ko‘rganlar ustiga “buyuk qo‘rquv” tushadi.

> And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:9.

> U qo‘rquvdan o‘zining mustahkam panohiga o‘tib ketadi, va uning amirlari bayroqdan dahshatga tushadilar, deydi olovi Siyonda, tandiri esa Quddusda bo‘lgan Egamiz. Ishayo 31:9.

The Midnight Cry message of Millerite history was the second part of the second angel’s message. The second angel’s message produced a separation of the Millerites from the churches that were then identified as the daughters of Babylon, and the faithful were called out to come and stand with the Millerites. A ‘body’ of believers was formed by that message, and then the second step was the message of the Midnight Cry that joined and added power to the second message. The Millerites then became a mighty army that took the message like a tidal wave across the land. That two-step process is the two voices of Revelation eighteen, and it is the identical process of the resurrection of the dead dry bones in Ezekiel who were slain in the street of Revelation eleven.

Milleriylar tarixidagi Yarim Tun Faryodi xabari ikkinchi farishtaning xabarining ikkinchi qismi edi. Ikkinchi farishtaning xabari Milleriylarning o‘sha paytda Bobilning qizlari deb tanilgan jamoatlardan ajralib chiqishiga sabab bo‘ldi, va sodiqlar chiqib kelib, Milleriylar bilan bir safda turishga chaqirildilar. O‘sha xabar orqali imonlilarning bir “tanasi” shakllandi, so‘ngra ikkinchi qadam Yarim Tun Faryodi xabari bo‘lib, u ikkinchi xabarga qo‘shilib, unga qudrat bag‘ishladi. Shundan keyin Milleriylar xabarni yurt bo‘ylab suv to‘lqinidek yoygan qudratli bir lashkarga aylandilar. O‘sha ikki bosqichli jarayon Vahiy kitobining o‘n sakkizinchi bobidagi ikki ovozdir va u Vahiy kitobining o‘n birinchi bobida ko‘chada o‘ldirilgan Hizqiyoldagi quruq suyaklarning tirilishi jarayonining aynan o‘zidir.

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844.” Spiritual Gifts, volume 1, 195, 196.

> “Qudratli farishtaga yordam berish uchun osmondan farishtalar yuborildi, va men hamma yerda yangrayotgandek tuyulgan ovozlarni eshitdim: «Ey Mening xalqim, uning gunohlariga sherik bo‘lib qolmasligingiz va uning balolaridan ulush olmasligingiz uchun undan chiqinglar; chunki uning gunohlari osmongacha yetib bordi va Xudo uning nohaqliklarini esladi». Bu xabar uchinchi xabarga qo‘shimcha bo‘lib tuyuldi va unga qo‘shildi, xuddi 1844 yilda yarim tun faryodi ikkinchi farishtaning xabariga qo‘shilgani kabi”. Spiritual Gifts, 1-jild, 195, 196.

The first waymark in the hidden history of the seven thunders, is the disappointment which begins the tarrying time. The tarrying time is a period of time that is represented as three and a half days, which is a symbol of the wilderness. At the end of the forty years of wandering in the wilderness, Joshua led a mighty army into the Promised Land. At the end of the three and a half days, Ezekiel is taken to the valley of death, and is told to command the dead bodies to “hear the word of the Lord.” Ezekiel is a “voice” crying in the wilderness. The command to hear the Word of the Lord brings the body parts together, but they are not yet alive, they are not yet an army, they are not yet sealed. The “word of the Lord” which is spoken by Ezekiel in chapter two, identifies that when the Comforter arrives, God’s people stand, while they simultaneously hear the Word of the Lord. Christ promised He would send the Comforter, three and a half days after they were murdered in the street.

Yetti momaqaldiroqning yashirin tarixidagi birinchi yo‘l belgisi — kutish vaqtini boshlab beradigan umidsizlikdir. Kutish vaqti uch yarim kun sifatida tasvirlangan bir davr bo‘lib, bu sahroning ramzidir. Sahroda sarson-sargardon yurgan qirq yilning oxirida Yoshua qudratli lashkarni Va’da qilingan yurtga olib kirdi. Uch yarim kunning oxirida Hizqiyol o‘lim vodiysiga olib boriladi va unga o‘lik jasadlarga: “Egamizning kalomini eshitinglar”, deb amr etish aytiladi. Hizqiyol sahroda faryod qiluvchi bir “ovoz”dir. Egamizning Kalomini eshitish haqidagi amr tana a’zolarini birlashtiradi, ammo ular hali tirik emas, ular hali lashkar emas, ular hali muhrlanmagan. Hizqiyolning ikkinchi bobda aytgan “Egamizning kalomi” Yupatuvchi kelganida, Xudoning xalqi ayni bir paytda Egamizning Kalomini eshitar ekan, oyoqqa turishini ko‘rsatadi. Masih, ular ko‘chada o‘ldirilganlaridan uch yarim kun o‘tib, Yupatuvchini yuborishini va’da qilgan edi.

Once standing, the bodies ‘who are not yet alive,’ are going to be given a second prophecy. The “voice that crieth in the wilderness” in Isaiah, asks what the prophecy is that he is to cry? The “message” that both Ezekiel, and the “voice” in Isaiah forty are commanded to present, is the message of Islam. When that prophecy is delivered, “Adam” comes to life as a mighty army. The living two witnesses then proclaim the message of Islam’s judgment upon the United States, because of the passage of the soon-coming Sunday law. The judgment of the Sunday law is the third waymark of the hidden history of the seven thunders. When it is fulfilled, the army is lifted up as an ensign to heaven, and is represented in Revelation fourteen.

Bir marta oyoqqa turgach, «hali tirik bo‘lmagan» jasadlarga ikkinchi bashorat beriladi. Ishayodagi «sahroda qichqirayotgan ovoz» u qichqirishi lozim bo‘lgan bashorat nima ekanini so‘raydi. Hizqiyo hamda Ishayo qirqinchi bobdagi «ovoz» taqdim etishga buyurilgan «xabar» — Islom xabaridir. O‘sha bashorat yetkazilganda, «Odam» qudratli bir lashkar sifatida tiriladi. Shundan so‘ng tirik ikki guvoh yaqinda qabul qilinadigan Yakshanba qonuni qabul qilingani sababli Amerika Qo‘shma Shtatlari ustidan Islomning hukm xabarini e’lon qiladilar. Yakshanba qonunining hukmi yetti momaqaldiroqning yashirin tarixidagi uchinchi yo‘l-belgisidir. U bajo keltirilganda, lashkar osmon sari bir bayroq sifatida ko‘tariladi va Vahiy kitobining o‘n to‘rtinchi bobida tasvirlanadi.

> “I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.” Selected Messages, book 2, 387.

> “Men birinchi, ikkinchi va uchinchi farishtalarning xabarlari bilan bog‘liq bir tajribani boshdan kechirdim. Farishtalar osmonning o‘rtasida uchib borayotgan, dunyoga ogohlantirish xabarini e’lon qilayotgan va bu yer tarixining so‘nggi kunlarida yashayotgan xalq bilan bevosita bog‘liq bo‘lgan tarzda tasvirlangan. Hech kim bu farishtalarning ovozini eshitmaydi, chunki ular osmon olami bilan hamohang holda mehnat qilayotgan Xudoning xalqini ifodalovchi ramzdir. Xudoning Ruhi bilan yoritilgan va haqiqat orqali muqaddas qilingan erkaklar va ayollar bu uch xabarni o‘z tartibi bilan e’lon qiladilar.” Selected Messages, 2-kitob, 387.

The ensign that is lifted up is the third angel that is flying in the midst of heaven, warning mankind against accepting the mark of the beast. The mighty army continues to present that message to the world, until Michael stands up and human probation closes.

Ko‘tarilgan bayroq osmonning o‘rtasida uchayotgan uchinchi farishtadir; u insoniyatni hayvonning tamg‘asini qabul qilishdan ogohlantiradi. Qudratli lashkar o‘sha xabarni dunyoga taqdim etishda davom etadi, toki Mikoil oyoqqa turib, inson uchun sinov muddati yakun topgunicha.

We will continue these thoughts in the next article.

Bu fikrlarni keyingi maqolada davom ettiramiz.

> And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.

> Yarim tunda esa bir nido yangradi: Mana, kuyov kelmoqda; uni qarshi olgani chiqinglar. Matto 25:6.

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