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# The Revelation of Jesus Christ - Number Four

Iso Masihning Vahiyi — To‘rtinchi raqam

Isaiah Forty

Ishayo Qirqinchi bob

Author

Jeff Pippenger

Published

October 23, 2023

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The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.

Ochib berilayotgan Iso Masihning Vahiy xabari, “haqiqat” deb tarjima qilingan ibroniycha so‘zning aniqlanishini o‘z ichiga oladi; bu so‘z, boshqa jihatlar qatorida, Masihning Alfa va Omega sifatidagi fe’l-atvorini ifodalaydi. Bir narsaning boshi uning oxirini ifodalashi butun Muqaddas Kitob bo‘ylab singib ketgan, va Masihning fe’l-atvori Muqaddas Kitobda namoyon bo‘ladi, chunki U Kalomdir. Alfa va Omega — Masih o‘zi Xudo ekanining dalili sifatida aynan O‘zi belgilab bergan Uning fe’l-atvoridagi unsurdir.

Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.

Ishayo kitobining qirqinchi bobi Ishayo kitobining oltmish oltinchi bobigacha davom etadigan bashoratli rivoyatning boshlanishini belgilaydi. U, Masih shogirdlarga O‘zining ketishidan ularga tasalli berishi uchun va’da qilgan holda yuboriladigan Tasalli beruvchini aniqlashdan boshlanadi, biroq Tasalli beruvchining kelishi, barcha bashoratlar kabi, so‘nggi kunlarda o‘zining mukammal ado bo‘lishini topadi. Ishayo va Iso tomonidan Tasalli beruvchining kelishi haqidagi aniqlash, 2020-yil 18-iyulda sodir bo‘lgan bir yuz qirq to‘rt mingning harakatidagi umidsizlikka ishora qiladi.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.

> Shunga qaramay, Men sizlarga haqiqatni aytaman: Mening ketishim sizlar uchun foydalidir; chunki agar Men ketmasam, Tasalli Beruvchi sizlarning oldingizga kelmaydi; ammo agar Men ketsam, Uni sizlarning oldingizga yuboraman. Va U kelganida, dunyoni gunoh, solihlik va hukm to‘g‘risida fosh etadi. Yuhanno 16:7, 8.

The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.

“Gunoh, solihlik va hukm” so‘zlari Tasalliberuvchi dunyoni “fosh etish” uchun ishlatadigan so‘zlardir. “Fosh etish” deb tarjima qilingan so‘z ishontirish ma’nosini ham o‘z ichiga oladi. “Gunoh, solihlik va hukm”ning uch bosqichi “haqiqat” deb tarjima qilinadigan ibroniycha so‘zni ifodalaydi. Bu so‘z ibroniy alifbosining birinchi, o‘n uchinchi va oxirgi harflaridan hosil qilingan bo‘lib, u barcha narsalarning Yaratuvchisi birinchi ham, oxirgi ham, Alfa va Omega ekanini ifodalaydi. Tasalliberuvchi hafsalasi pir bo‘lgan bir yuz qirq to‘rt mingga kelganida, U avval ularni, so‘ng esa dunyoni, Xudo Alfa va Omega ekaniga ishontiradi.

> Comfort ye, comfort ye my people, saith your God. 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, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

> Xalqimga taskin beringlar, taskin beringlar, deydi sizlarning Xudoyingiz. Quddusning qalbiga so‘zlang va unga nido qilingki, uning jang-u jadali tugadi, gunohi kechirildi; chunki u barcha gunohlari uchun Egamizning qo‘lidan ikki baravarini oldi. Cho‘lda nido qiluvchining ovozi: Egamizning yo‘lini hozirlang, sahroda Xudoyimiz uchun shoh yo‘lni tekis qiling. Har bir vodiy ko‘tariladi, har bir tog‘ va tepalik pasaytiriladi; egriliklar to‘g‘rilanadi, notekis joylar tekislikka aylantiriladi. Va Egamizning ulug‘vorligi zohir bo‘ladi, barcha jonzot buni birgalikda ko‘radi; chunki buni Egamizning og‘zi aytdi. Ishayo 40:1–5.

The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”

Ushbu parcha Uilyam Miller orqali timsollangan, Uilyam Miller esa Yahyo Cho‘mdiruvchi orqali timsollangan, Yahyo esa Ilyos orqali timsollangan va Malaki tomonidan ahdning xabarchisi uchun yo‘l tayyorlaydigan xabarchi sifatida aniqlangan yakuniy Ilyos xabarchisining ishini ko‘rsatmoqda. Yakuniy Ilyos harakatida, Rabbiy tasalli beruvchini hafsalasi pir bo‘lgan va kechikish vaqtida Rabbiyni kutayotganlarni mustahkamlash uchun yuborganida, “Egamizning ulug‘vorligi namoyon bo‘lur, va butun bashar uni birgalikda ko‘rur.” Rabbiyning “ulug‘vorligi” Uning fe’l-atvoridir, va Iso Masihning Vahiyi Uning Alpha va Omega sifatida ifodalangan fe’l-atvor unsurining muhrdan ochilishidir. Dastlabki besh oyatning kirish qismidan so‘ng, “sahroda nido qiluvchi ovoz” Xudodan: “Men nimani nido qilay?” deb so‘raydi.

> The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.

> Bir ovoz dedi: Nido qil. U esa dedi: Men nimani nido qilay? Har bir tana o‘t-giyohdir, va uning barcha ko‘rkamligi dala gulidekdir: o‘t-giyoh quriydi, gul so‘ladi; chunki Egamizning ruhi uning ustiga esadi: shubhasiz, xalq o‘t-giyohdir. O‘t-giyoh quriydi, gul so‘ladi; ammo Xudoyimizning Kalomi abadulabad turadi. Ishayo 40:6–8.

The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.

Masihning Alfa va Omega sifatida ifodalangan fe’l-atvori haqidagi xabar Islom timsoli doirasida joylashtirilgan. Hizqiyol o‘ttiz yettinchi bobda o‘lik suyaklar vodiysi avval bir joyga jamlanadi, so‘ngra to‘rt shamolning bashoratli xabari orqali hayotga keltiriladi.

> “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 butun yer yuzi bo‘ylab uzilib chiqib, yopirilib ketishga urinayotgan g‘azabnok ot timsolida tasvirlangan to‘rt shamolni ushlab turibdilar; u o‘z yo‘lida vayronagarchilik va o‘limni olib keladi.

> “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. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Abadiy dunyoning ayni ostonasida uxlab yotaveramizmi? Loqayd, sovuq va o‘lik bo‘lib qolamizmi? Oh, qaniydi jamoatlarimizda Xudoning Ruhi va nafasi Uning xalqiga puflansa, shunda ular oyoqqa turib, yashasalar. Biz yo‘l tor ekanini va darvoza siqiq ekanini ko‘rishimiz kerak. Ammo biz o‘sha siqiq darvozadan o‘tar ekanmiz, uning kengligi cheksizdir.” Manuscript Releases, volume 20, 217.

The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.

Muqaddas Kitob bashoratidagi g‘azablangan ot — Islomdir. G‘azablangan otga vayronkorlik ishini bajarishga yo‘l qo‘yilmayapti; bu Vahiy kitobining yettinchi bobida to‘rt farishta tomonidan to‘rt shamolning ushlab turilishi bilan ifodalangan. Ular bir yuz qirq to‘rt ming muhrlanmaguncha 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 turib, yerning to‘rt shamolini ushlab turgan to‘rt farishtani ko‘rdim, toki shamol na yerga, na dengizga, na biror daraxtga esseydi. Va men sharqdan ko‘tarilib kelayotgan, tirik Xudoning muhriga ega bo‘lgan yana bir farishtani ko‘rdim; u yerga va dengizga zarar yetkazish vakolati berilgan to‘rt farishtaga baland ovoz bilan faryod qilib, dedi: “Xudoyimizning qullarini peshonalarida muhrlab bo‘lmagunimizcha, yerga ham, dengizga ham, daraxtlarga ham zarar yetkazmanglar.” Vahiy 7:1–3.

The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.

To‘rt shamolning ushlab turilishi, Xudoning xalqining muhrlanishi nihoyasiga yetguncha Islomning tiyib turilishini anglatadi. Vahiy kitobida Islom yetti karnayning oxirgi uchtasi, shuningdek uchta voy sifatida tasvirlangan.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Va men ko‘rdim va osmonning o‘rtasidan uchib borayotgan bir farishtani eshitdim; u baland ovoz bilan shunday dedi: “Yer yuzida yashovchilarning holiga voy, voy, voy bo‘lsin, chunki hali karnay chalishi kerak bo‘lgan uch farishtaning boshqa karnay ovozlari sababli!” Vahiy 8:13.

After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.

Uchta qayg‘u karnayini tanishtirgandan so‘ng, Yuhanno to‘qqizinchi bobda Islomning xususiyatlarini bayon qiladi. To‘qqizinchi bobning to‘rtinchi oyatida Islomga bir amr beriladi; bu amr Muhammad’dan keyingi birinchi rahbar bo‘lgan Abu Bakr tarixida amalga oshgan.

> 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 yerning o‘tiga ham, hech qanday ko‘katga ham, hech qanday daraxtga ham zarar yetkazmaslik, balki faqat peshonalarida Xudoning muhri bo‘lmagan odamlargagina zarar yetkazish amr etildi. Vahiy 9:4.

Uriah Smith, identified the relation of Abubekr to verse four.

Uriya Smit to‘rtinchi oyatga Abu Bakrning aloqadorligini aniqladi.

> “After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:

> “Muhammad vafotidan keyin, uning qo‘mondonlikdagi o‘rnini milodiy 632-yilda Abubakr egalladi; u o‘z hokimiyati va hukumatini mustahkam qaror toptirishi bilanoq, Arab qabilalariga doiraviy maktub yo‘lladi, undan quyidagi parcha keltiriladi:

> “‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.

> “‘Egamizning janglarini qilganingizda, orqangizni o‘girmay, mardonavor ish tuting; ammo g‘alabangiz ayollar va bolalar qoni bilan bulg‘anmasin. Hech bir xurmo daraxtini yo‘q qilmang, hech bir g‘alla dalasini kuydirmang. Hech bir mevali daraxtni kesmang, chorva mollariga ham zarar yetkazmang, faqat yemoq uchun so‘yayotganingiz mustasno. Qachonki biror ahd yoki bitim tuzsangiz, unga sodiq turing va so‘zingizda sobit bo‘ling. Yo‘lingizda monastirlarda xilvatda yashab, shu yo‘l bilan Xudoga xizmat qilishni niyat qilgan ayrim diniy kishilarni uchratasiz; ularni o‘z holiga qo‘ying, ularni ham o‘ldirmang, monastirlarini ham vayron qilmang. Yana boshiga qirqtirilgan toj belgisini qo‘ygan, shaytonning sinagogasiga mansub boshqa bir toifa odamlarni ham uchratasiz; ularning bosh chanog‘ini yorishingizga ishonch hosil qiling va ular yo Muhammadiylikni qabul qilmaguncha, yo xiroj to‘lamaguncha ularga hech qanday omon bermang.’” Uriah Smith, Daniel and the Revelation, 500.

Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.

Uriah Smith so‘ngra Abubekr Rimga qarshi urush olib borish uchun yuborgan islom jangchilari ajratib tanishi kerak bo‘lgan ikki toifa odamni aniqlaydi. Bu toifalardan birini u yakshanba kunida sajda qiluvchi katolik rohiblari deb ko‘rsatadi; ikkinchi toifa esa yettinchi kunda sajda qiluvchilardan iborat edi. Islom faqat quyoshga sajda qiluvchilarga hujum qilishi kerak edi. Bizning mulohazalarimiz uchun bundan ham muhimrog‘i shuki, odamlar, xoh yakshanbani tutuvchilar bo‘lsin, xoh Shabbatni tutuvchilar bo‘lsin, ramziy ma’noda o‘t-o‘lan, ko‘m-ko‘k narsalar va daraxtlar sifatida tasvirlangan. Yettinchi bobdagi to‘rt shamol Shabbatni tutuvchilar muhrlanguncha o‘t-o‘langa esishdan tiyib turilgan edi.

The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.

Yuz qirq to‘rt minglik harakatning xabarchisi Xudodan: “Nimani faryod qilayin?” deb so‘raydi. Unga uning xabari Xudoning Kalomi abadulabad mustahkam turishi haqidagi xabar bo‘lishi, va bu xabar maysaga esadigan shamol doirasida joylashtirilishi kerakligi aytilgan edi. Islom haqidagi muvaffaqiyatsiz bashorat sababli hafsalasi pir bo‘lgan, va shundan so‘ng o‘n bokira haqidagi masalning kechikish vaqtida ekanliklarini anglab yetgan yuz qirq to‘rt minglikka Yupatuvchi yuborilganda, o‘shanda ularga Yupatuvchi tomonidan taqdim etishlari lozim bo‘lgan xabar Bibliya bashoratidagi Islomning roli haqidagi xabar ekani bildiriladi. Kechikish vaqti tarixida Yupatuvchining kelishi ularning oyoqqa turishiga sabab bo‘ladi.

> 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 gapiraman.” U men bilan gapirganda, ruh ichimga kirdi va meni oyoqlarim ustida turg‘izdi; shunda men menga gapirayotgan Zotni eshitdim. Hizqiyo 2:1, 2.

They stand when they are resurrected.

Ular tirilganda oyoqqa turadilar.

> And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. 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 11:9–11.

> Va odamlar, qabilalar, tillar va xalqlardan bo‘lganlar ularning jasadlarini uch yarim kun davomida ko‘radilar va ularning jasadlari qabrga qo‘yilishiga yo‘l qo‘ymaydilar. Yer yuzida yashovchilar esa ular ustidan quvonadilar, shodlik qiladilar va bir-birlariga sovg‘alar yuboradilar; chunki bu ikki payg‘ambar yer yuzida yashovchilarni azoblagan edilar. Va uch yarim kundan keyin Xudodan kelgan hayot ruhi ularga kirdi, va ular oyoqqa turdilar; va ularni ko‘rganlarning ustiga buyuk qo‘rquv tushdi. Vahiy 11:9–11.

The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.

Avval tik turishning, so‘ngra esa bayroq sifatida yuqoriga ko‘tarilishning ikki bosqichi Hizqiyol tomonidan ham o‘ttiz yettinchi bobda tasvirlangan. Hizqiyolning birinchi bosqichi, umidsizlik vodiysida yotgan o‘lik quruq suyaklarning tana qismlarini bir joyga keltiradi. Hizqiyolning ikkinchi bosqichi esa, to‘rt shamol haqidagi xabardir; bu muhrlash xabari bo‘lib, Islom xabaridir.

> And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. 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. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.

> U menga dedi: Inson o‘g‘li, bu suyaklar tirila oladimi? Men javob berdim: Ey Rabbiy Xudo, buni O‘zing bilasan. U yana menga dedi: Bu suyaklar ustidan bashorat qil va ularga ayt: Ey quruq suyaklar, Egamizning kalomini eshitinglar. Bu suyaklarga Rabbiy Xudo shunday deydi: Mana, Men sizlarga nafas kiritaman, va sizlar tirilasizlar. Men sizlarga paylar solaman, ustingizga go‘sht bitiraman, sizlarni teri bilan qoplayman va ichingizga nafas qo‘yaman, va sizlar tirilasizlar; shunda Men Egamiz ekanimni bilib olasizlar. Shunday qilib, menga buyurilganidek bashorat qildim; va men bashorat qilayotganimda, bir ovoz eshitildi, va mana, bir silkinish bo‘ldi, suyaklar esa bir-biriga, har biri o‘z suyagiga qo‘shildi. Men qarab turganimda, mana, ularga paylar va go‘sht bitdi, ustidan teri qopladi; ammo ularda nafas yo‘q edi. Shunda U menga dedi: Shamolga bashorat qil, bashorat qil, ey inson o‘g‘li, va shamolga ayt: Rabbiy Xudo shunday deydi; Ey nafas, to‘rt shamoldan kel va bu o‘ldirilganlar ustiga pufla, toki ular tirilsin. Shunday qilib, U menga buyurganidek bashorat qildim, va nafas ularga kirdi, ular tirildilar va oyoqqa turdilar, nihoyatda buyuk bir lashkar bo‘ldilar. Hizqiyol 37:3–10.

In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.

Hozir biz ko‘rib chiqayotgan Ishayo kitobidagi parchada Tasalli Beruvchi kelganida, ular oyoqqa turadilar, so‘ngra nishon sifatida baland bir toqqa ko‘tariladilar va “xushxabar”ni, ya’ni keyingi yomg‘irni, uchinchi farishtaning xabarini e’lon qiladilar.

> O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.

> Ey xushxabar keltiruvchi Sion, baland tog‘ga chiq; ey xushxabar keltiruvchi Quddus, ovozingni kuch bilan ko‘tar; uni ko‘tar, qo‘rqma; Yahudo shaharlariga ayt: “Mana, Xudoyingiz!” Mana, Parvardigor Egamiz qudratli qo‘l bilan keladi, va Uning bilagi U uchun hukmronlik qiladi; mana, Uning mukofoti O‘zi bilan, va Uning ajri O‘zining oldidadir. U o‘z podasini cho‘pon kabi boqadi; qo‘zilarni O‘z bilagi bilan yig‘adi, ularni bag‘rida ko‘taradi va bolali bo‘lganlarni muloyimlik bilan yetaklaydi. Kim suvlarni kaftining ichida o‘lchagan, osmonlarni qarich bilan o‘lchab chiqqan, yerning tuprog‘ini o‘lchovga sig‘dirgan, tog‘larni tarozida va tepaliklarni pallada tortgan? Kim Egamizning Ruhini yo‘naltirgan, yoki Uning maslahatchisi bo‘lib Uni o‘rgatgan? U kim bilan maslahatlashgan, kim Uni yo‘lga solgan, hukm yo‘lini Unga o‘rgatgan, Unga bilim bergan va idrok yo‘lini Unga ko‘rsatgan? Mana, xalqlar chelakdan tomgan bir tomchi kabidir va tarozi changidek hisoblanadi; mana, U orollarni juda arzimas bir narsa kabi ko‘taradi. Livan ham yoqish uchun yetarli emas, uning hayvonlari ham kuydiriladigan qurbonlik uchun yetarli emas. Uning oldida barcha xalqlar hech narsa kabidir; ular Uning nazarida yo‘qlikdan ham kam, behudalikdir. Ishayo 40:9–17.

Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.

Qabrlaridan chiqqanlar bayroq kabi yuksaltiriladi, yoxud Ishayo ta’kidlaganidek, ular “baland toqqa” olib chiqiladi. Baland tog‘ning o‘zi bayroqdir, va u 2020-yil 18-iyuldagi birinchi umidsizlik bilan boshlangan kechikish davrida Rabbiyga muntazir bo‘lganlarni ifodalaydi.

> One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.

> Bir kishining tanbehidan ming kishi qochadi; besh kishining tanbehidan esa sizlar qochib ketasizlar; toki tog‘ tepasidagi bir belgi ustuni kabi, qir ustidagi bir bayroq kabi qolguningizcha. Shuning uchun Egamiz sizlarga marhamat ko‘rsatmoq uchun kutadi, va shuning uchun U sizlarga rahm-shafqat qilmoq uchun yuksaltiriladi; chunki Egamiz adolat Xudosidir; Uni kutadiganlarning barchasi baxtlidir. Ishayo 30:17, 18.

In Revelation eleven the ensign is taken to heaven.

Vahiy kitobining o‘n birinchi bobida bayroq osmonga olinadi.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.

> Va ular osmondan o‘zlariga shunday degan baland bir ovozni eshitdilar: “Bu yerga ko‘tarilinglar”. Va ular bulut ichida osmonga ko‘tarildilar; ularning dushmanlari esa ularni ko‘rdilar. Va ayni o‘sha soatda katta bir zilzila yuz berdi, shaharining o‘ndan bir qismi qulab tushdi, va zilzilada yetti ming kishi halok bo‘ldi; qolganlar esa dahshatga tushib, osmon Xudosiga ulug‘vorlik berdilar. Vahiy 11:12, 13.

Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.

Vahiy kitobining o‘n birinchi bobi ikki guvoh zilzila bilan ayni bir soatda osmonga ko‘tarilishini ko‘rsatadi. O‘tgan tarixda Fransuz inqilobi orqali amalga oshgan zilzila, Yakshanba qonuni paytida Qo‘shma Shtatlarning ag‘darilishini oldindan ifodalaydi. Shuning uchun bayroq Yakshanba qonuni paytida ko‘tariladi, va o‘sha bayroq so‘ngra butun dunyoga “xushxabar”ni e’lon qiladi.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Ey dunyoning barcha aholisi va yer yuzida yashovchilar, tog‘lar ustida bayroq ko‘targanida, qaranglar; karnay chalinganida esa, eshitinglar. Ishayo 18:3.

The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.

Nishon “karnay” chalinganida “xushxabar”ni taqdim etadi. Vahiyning karnaylar haqidagi yakuniy xabari — Islom bo‘lgan uchinchi voy, ya’ni yettinchi karnaydir. Ishayo, Yuhanno va Hizqiyolning barchasi oxirgi kunlar haqida so‘zlamoqda va ular hech qachon bir-biriga zid kelmaydi.

The seal of God is placed upon God’s people at the Sunday law.

Xudoning muhri yakshanba qonuni vaqtida Xudoning xalqi ustiga qo‘yiladi.

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

> “Xarakterlarimizda bitta dog‘ yoki nuqson bo‘lib turgan ekan, hech birimiz hech qachon Xudoning muhrini olmaymiz. Xarakterlarimizdagi kamchiliklarni tuzatish, qalb ma’badini har qanday nopoklikdan poklash bizning zimdamizga yuklatilgan. Shunda ilk yomg‘ir Hosil bayrami kuni shogirdlar ustiga yog‘ilgani kabi, keyingi yomg‘ir ham bizning ustimizga yog‘iladi....”

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

> “Birodarlar, tayyorgarlikning buyuk ishida sizlar nima qilmoqdasizlar? Dunyo bilan birlashayotganlar dunyoviy qolipni qabul qilmoqdalar va yirtqichning tamg‘asiga tayyorlanmoqdalar. O‘ziga ishonmaydigan, Xudo oldida o‘zini past tutadigan va haqiqatga itoat etish orqali jonlarini poklaydiganlar esa samoviy qolipni qabul qilmoqdalar va peshonalarida Xudoning muhriga tayyorlanmoqdalar. Farmon chiqqanda va tamg‘a bosilganda, ularning fe’l-atvori abadiyat davomida pok va dog‘siz bo‘lib qoladi.” Testimonies, 5-jild, 214–216.

Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.

Garchi farmon yakshanba qonuni paytida muhrlansa-da, muhrni qabul qiladiganlar yakshanba qonunidan oldin muhrga munosib tarzda tayyorlangan xususiyatga ega bo‘lishlari kerak, chunki yakshanba qonuni Xudoning Kalomidagi barcha inqirozlar oldindan ishora qiladigan o‘sha inqirozdir. U o‘nta bokira haqidagi masaldagi yarim tunda yangragan “inqiroz” yoki “nido”dir.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Inqiroz paytida fe’l-atvor oshkor bo‘ladi. Yarim tunda jiddiy ovoz bilan: «Mana, kuyov kelmoqda; uni qarshi olishga chiqinglar», deb e’lon qilinganda, uxlab yotgan bokira qizlar uyqudan uyg‘ondilar va voqeaga kim tayyorgarlik ko‘rganligi ayon bo‘ldi. Har ikki tomon ham bexabar tutilgan edi, ammo bir taraf favqulodda holatga tayyor edi, boshqasi esa tayyorgarliksiz topildi. Fe’l-atvor vaziyatlar orqali oshkor bo‘ladi. Favqulodda holatlar fe’l-atvorning asl mohiyatini yuzaga chiqaradi. Qandaydir to‘satdan va kutilmagan musibat, judolik yoki inqiroz, qandaydir kutilmagan xastalik yoki iztirob, jonni o‘lim bilan yuzma-yuz keltiradigan biror narsa fe’l-atvorning haqiqiy ichki mohiyatini namoyon qiladi. Xudoning Kalomi va’dalariga chinakam imon bor-yo‘qligi ayon bo‘ladi. Jon inoyat bilan tutib turiladimi-yo‘qmi, chiroq bilan birga idishda moy bormi-yo‘qmi — bular oshkor bo‘ladi.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> “Sinov davrlari hammaning boshiga keladi. Xudoning sinovi va tekshiruvi ostida o‘zimizni qanday tutamiz? Chiroqlarimiz o‘chib qoladimi? Yoki biz ularni hanuz yonib turadigan holda saqlaymizmi? Inoyat va haqiqatga to‘la bo‘lgan Zot bilan bo‘lgan aloqamiz orqali har qanday favqulodda holatga tayyormizmi? Dono besh bokira qiz o‘z fe’l-atvorini nodon besh bokira qizga bera olmas edi. Fe’l-atvor har birimiz tomonidan alohida shakllantirilishi lozim.” Review and Herald, October 17, 1895.

The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.

Donishmand bokira qizlarga yogʻ xitob yangramasidan oldin kerak edi, chunki yarim tun inqirozi yetib kelganda, yogʻni qoʻlga kiritish uchun endi kech boʻladi.

> “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.

> “Umidsizlikning, urush va qon to‘kishning bir ruhi bor, va bu ruh zamonning mutlaq oxirigacha tobora kuchayib boradi. Xudoning xalqi peshanalarida muhrlanishi bilanoq, — bu ko‘rinadigan biror muhr yoki belgi emas, balki ular aqlan ham, ruhan ham haqiqatda shu qadar qaror topishidirki, ularni siljitib bo‘lmaydi, — Xudoning xalqi muhrlanib, saralanish uchun tayyor bo‘lishi bilanoq, u keladi. Darhaqiqat, u allaqachon boshlangan; Xudoning hukmlari hozir yurt uzra kelmoqda, toki bizga ogohlantirish bersin, shunda biz nima kelayotganini bilaylik.” Manuscript Releases, 1-jild, 249.

The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.

Xudoning muhri — bu haqiqatga ham aqliy, ham ruhiy jihatdan qat’iy qaror topishdir. O‘sha muhrni ko‘rib bo‘lmaydi, ammo bayroq ko‘rinadi, chunki dunyo faqat shu yo‘l bilan ogohlantirilishi mumkin. Shuning uchun muhr ko‘rinmaydigan bir vaqt bor, undan keyin esa yakshanba qonuni keladi; o‘shanda muhr ko‘rinishi kerak.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Muqaddas Ruhning ishi dunyoni gunoh, solihlik va hukm haqida ishontirishdir. Dunyo faqat haqiqatga ishonadiganlarning haqiqat orqali muqaddas qilinganini, yuksak va muqaddas tamoyillar asosida amal qilayotganini, Xudoning amrlarini tutadiganlar bilan ularni oyoq osti qiladiganlar o‘rtasidagi ajratuvchi chiziqni yuksak va ulug‘ ma’noda namoyon etayotganini ko‘rish orqali ogohlantirilishi mumkin. Ruhning muqaddas qilishi Xudoning muhriga ega bo‘lganlar bilan soxta bir dam olish kunini tutadiganlar o‘rtasidagi farqni yaqqol ko‘rsatadi. Sinov kelganda, mahluqning tamg‘asi nima ekani aniq ko‘rsatiladi. Bu — yakshanbaga rioya qilishdir. Haqiqatni eshitganidan keyin ham bu kunni muqaddas deb bilishda davom etadiganlar zamonlar va qonunlarni o‘zgartirmoqni o‘ylagan gunoh odamining imzosini olib yuradilar.” Bible Training School, 1903-yil 1-dekabr.

The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.

Yakshanba qonunidan oldin olinishi lozim bo‘lgan muhr — bu Masihning fe’l-atvorining to‘liq kamol topishidir, va u farishtalardan boshqa hech kimga ko‘rinmaydi. Yakshanba qonuni paytida ko‘rinadigan muhr esa Yettinchi kun Shabbatiga rioya qiluvchilardir, chunki u Xudoning xalqining muhri, ya’ni alomatidir.

> Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.

> Sen ham Isroil o‘g‘illariga shunday degin: Darhaqiqat, Mening Shabbatlarimni tutinglar; chunki bu avlodlaringiz davomida Men bilan sizning orangizdagi bir alomatdir; toki sizlar Men sizlarni muqaddas qiluvchi Egam ekanimni bilursizlar. Chiqish 31:13.

The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.

Yuz qirq to‘rt mingning muhrlanishi 2020-yil 18-iyulda boshlandi va yakshanba qonunidan oldin tamomlanishi shart.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Ey dunyoning barcha aholisi va yer yuzida yashovchilar, U tog‘lar ustida bir bayroq ko‘targanida, qaranglar; U karnay chalganda esa, tinglanglar. Ishayo 18:3.

The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.

Endi muhrdan ochilgan yetti momaqaldiroq, bir yuz qirq to‘rt mingning tarixi uchinchi voyga doir karnay ogohlantiruvi doirasiga joylashtirilgan xabarni e’lon qilish ishi ekanini ko‘rsatadi. Muqaddas Kitob bashoratida Islomning karnayi — qabr ichidan ko‘tarilgan bayroq tomonidan chalinadigan karnaydir.

The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.

1840-yildan 1844-yilgacha bo‘lgan tarixning to‘rtta yo‘lbelgisi bilan mos tushadigan har bir islohot chizig‘ining to‘rtta yo‘lbelgisi, har bir islohot chizig‘ining to‘rtta bosqichining har biri doimo ayni bir mavzuga ega ekanini belgilaydi. 1840-yildan 1844-yilgacha orqali ifodalangan bir yuz qirq to‘rt mingning tarixidagi birinchi yo‘lbelgi 2001-yil 11-sentyabrda xabarning quvvatlantirilishi edi. O‘sha yo‘lbelgi Islom edi. Bir yuz qirq to‘rt ming uchun parallel tarixning ikkinchi yo‘lbelgisi 2020-yil 18-iyuldagi umidsizlik edi. O‘sha yo‘lbelgi vaqtni qo‘llash orqali buzib yuborilgan Islom haqidagi bashorat edi. Yarim Tun Faryodini belgilaydigan uchinchi yo‘lbelgi Islom haqidagi muvaffaqiyatsiz bashoratning tuzatilishidir. Bu tuzatish vaqtni qo‘llashning rad etilishini ifodalaydi. To‘rtinchi yo‘lbelgi yakshanba qonunidir; unda ko‘tarilgan bayroq yettinchi karnayni chaladi, bu esa uchinchi voy bo‘lib, u Islomdir.

Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.

Ishayo kitobining qirqinchi bobi keyingi yigirma olti bob uchun boshlanish nuqtasini belgilaydi. O‘sha boshlanish nuqtasi Vahiy kitobining o‘n birinchi bobida joylashgan bo‘lib, unda xalqni azoblagan ikki payg‘ambar yana hayotga qaytariladi. Tasalliberuvchi ularni tiriltiradi va oyoqqa turg‘izadi, shundan keyin ular osmonga ko‘tariladi. Ishayo Ilyos xabarchisini sahroda faryod qiluvchi ovoz sifatida ko‘rsatadi. So‘ng o‘sha xabarchi o‘z xabari nima bo‘lishi kerakligini so‘raydi va unga payg‘ambarlik ramziyligida shunday deyiladiki, Islom xabari bayroq orqali e’lon qilinadigan karnay ogohlantirishidir. Biroq oxirgi kunlarda Islomni ogohlantirish karnayi sifatida taqdim etishning yagona yo‘li — o‘tmishdagi Islomni aniqlashdir. Millerchilar tushunganidek Islomning boshlanishi va Habakkukning ikki muqaddas jadvalida tasviriy ravishda ko‘rsatilgan holati uchinchi voy Islomini aniqlash uchun qo‘llanilishi kerak.

> I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Rabbimizning kunida men Ruhda edim va orqamdan karnay ovozidek ulug‘ bir ovozni eshitdim. Vahiy 1:10.

John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.

Yuhanno Vahiyda orqasidan karnay ovozini eshitdi, va Yuhanno o‘tmishdan kelayotgan bir ovozni eshitadigan bir yuz qirq to‘rt mingni ifodalaydi. Yuhannoning orqasidagi ovoz, ya’ni o‘tmishdan yangragan karnay sadisini ifodalovchi ovoz, karnaylar yakshanba ibodatiga qarshi Xudoning hukmlari bo‘lgan, degan kashshof tushunchadir. Dastlabki to‘rt karnay milodiy 321-yilda Konstantin tomonidan chiqarilgan birinchi yakshanba qonuniga javoban butparast Rimga qarshi yuborilgan edi. Birinchi va ikkinchi qayg‘u bo‘lgan beshinchi va oltinchi karnay esa, milodiy 538-yilda Orlean Kengashida yakshanba qonunini qabul qilganidan keyin, papalik Rimga qarshi Xudoning hukmlarini ifodalaydi. Islomning uchinchi qayg‘usi Qo‘shma Shtatlarda yakshanba qonuni qabul qilinganda yetib keladi. Shunda bayroq ko‘tariladi va Islomning bashoratli roli, Islomning boshlang‘ich roli asosida, aniqlab beriladi.

The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”

Bayroq tomonidan e’lon qilingan xabar faqatgina o‘sha xabar Alfa va Omegа doirasiga joylashtirilgandagina barpo etilishi mumkin. Ishayo kitobining qirqinchi bobidagi ushbu kirishdan so‘ng, Xudoning Alfa va Omegа ekanligi haqidagi eng kuchli va eng bevosita Muqaddas Kitobiy bayon bir necha ketma-ket boblarda taqdim etiladi. O‘sha boblar Isoning Vahiy kitobining Ishayo tomonidan ifodalanishidir; bu vahiy “Xudo” Isoга “yaqin orada sodir bo‘lishi kerak bo‘lgan narsalarni O‘z qullariga ko‘rsatish uchun” bergan, va “Uni O‘z farishtasi orqali O‘z quli Yuhannoga yuborib, alomatlar bilan ma’lum qilgan”, u esa buni “bir kitobga yozib”, “uni yetti jamoatga” yuborgan.

We will consider the following chapters of Isaiah in the next article.

Ishayoning quyidagi boblarini keyingi maqolada ko‘rib chiqamiz.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Ushbu bashoratning so‘zlarini o‘qiydigan va uni eshitib, unda yozilganlarga rioya qiladiganlar baxtlidir; chunki vaqt yaqindir. Vahiy 1:3.

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