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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Ten

Yo‘el kitobi va Laodikiyadagi Yettinchi kun Adventistlar jamoati — O‘ninchi raqam

Number Ten

O‘ninchi raqam

Author

Jeff Pippenger

Published

December 14, 2025

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We are addressing a portion of Isaiah’s vision which begins in chapter seven and continues on to the end of chapter twelve. We are doing so for in 1850 “the Lord stretched forth his hand a second time, to gather” His remnant people. We are putting the waymarks of 1844 to 1863 in place. ‘1850’ and the second gathering is one of those waymarks.

Biz Ishayoning yettinchi bobda boshlanib, o‘n ikkinchi bobning oxirigacha davom etadigan vahiyining bir qismiga murojaat qilmoqdamiz. Biz buni shuning uchun qilmoqdamizki, 1850 yilda “Egamiz O‘z qo‘lini ikkinchi marta uzatib, O‘z qoldiq xalqini yig‘di”. Biz 1844 yildan 1863 yilgacha bo‘lgan yo‘l belgilari o‘rniga qo‘ymoqdamiz. “1850” va ikkinchi yig‘ilish ana shu yo‘l belgilaridan biridir.

Once the vision of Isaiah begins in verse one of chapter seven any time an expression similar to “in that day” is a reference, it is to be placed into the established prophetic setting of chapter seven. A key to rightly dividing the vision is to understand that prophecy operates upon the principles of repeat and enlarge, and this rule is active in the vision.

Ishayo kitobining yettinchi bobi birinchi oyatida vahiy boshlangach, “o‘sha kunda”ga o‘xshash har qanday ifoda ishora bo‘lsa, u yettinchi bobda belgilab qo‘yilgan payg‘ambarlik kontekstiga joylashtirilishi kerak. Vahiyni to‘g‘ri taqsimlashning kaliti shundaki, bashorat takrorlash va kengaytirish tamoyillari asosida amal qilishini tushunishdir, va bu qoida ushbu vahiyda ham amal qiladi.

The various prophetic truths that are identified in the vision of Isaiah, beginning in chapter six are to be approached from the perspective that “first and foremost”, Isaiah is representing a soul that has been anointed at 9/11 to proclaim that the latter rain has arrived. In that sanctified context, chapter seven of Isaiah illustrates the very fear which was represented by the prophet in chapter six when he asked the question, ‘“how long” he would need to give the message of 9/11 to an apostate church that ‘had eyes but refused to see and ears but refused to hear’?

Ishayo kitobining oltinchi bobidan boshlab vahiyda ko‘rsatib berilgan turli bashoratli haqiqatlarga shunday nuqtai nazardan yondashish lozimki, “eng avvalo”, Ishayo 9/11da so‘nggi yomg‘ir yetib kelganini e’lon qilish uchun moylangan bir jonni ifodalaydi. O‘sha muqaddas qilingan kontekstda, Ishayoning yettinchi bobi payg‘ambar oltinchi bobda, “ko‘zlari bor-u ko‘rishni rad etgan va quloqlari bor-u eshitishni rad etgan” murtad jamoatga 9/11 xabarini yana qancha vaqt yetkazishi kerakligi haqida: “Qachongacha?” degan savolni berganida ifodalangan ayni qo‘rquvning o‘zini tasvirlaydi.

In the vision the wicked and foolish king Ahaz is the symbol of a Laodicean that will not receive the warning of the latter rain message as presented by the watchmen who confront the wicked and foolish Ahaz represented by Isaiah and his sons.

Vahiyda yovuz va nodon shoh Ohoz, Ishayo va uning o‘g‘illari timsolida tasvirlangan, yovuz va nodon Ohozga yuzlanadigan soqchilar taqdim etadigan kechki yomg‘ir xabarining ogohlantirishini qabul qilmaydigan bir Laodikeyalikning ramzidir.

9/11 arrived in the prophetic history of Daniel eleven verse forty, so when Isaiah is located at 9/11 in chapter six, he is located prophetically within verse forty of Daniel eleven, but more significantly he is located within the ‘hidden history of verse forty.’ The hidden history of verse forty began when the verse was fulfilled in 1989 with the collapse of the Soviet Union. From 1989 unto the Sunday law of verse forty-one is the ‘hidden history of verse forty’ that is unsealed by the Lion of the tribe of Judah in that very ‘hidden history.’ What this identifies in our consideration of Isaiah representing a latter rain messenger after 9/11 is that one part of the latter rain message which Isaiah is proclaiming is—Daniel eleven, verses forty-one through forty-five.

9/11 Daniel 11-bob 40-oyatning bashoratli tarixida sodir bo‘ldi; shunday ekan, Ishayo 6-bobda 9/11 nuqtasida joylashganida, u bashoratli jihatdan Daniel 11-bob 40-oyat ichida joylashgan bo‘ladi, ammo bundan ham muhimrog‘i, u “40-oyatning yashirin tarixi” ichida joylashgan bo‘ladi. 40-oyatning yashirin tarixi 1989 yilda, Sovet Ittifoqining qulashida, bu oyat bajo bo‘lgan paytda boshlandi. 1989 yildan 41-oyatdagi yakshanba qonunigacha bo‘lgan davr — Yahudo qabilasining Arsloni aynan o‘sha “yashirin tarix”ning o‘zida muhrdan yechadigan “40-oyatning yashirin tarixi”dir. Bizning Ishayoning 9/11 dan keyingi so‘nggi yomg‘ir xabarchisini ifodalashi haqidagi ko‘rib chiqishimizda bu shuni ko‘rsatadiki, Ishayo e’lon qilayotgan so‘nggi yomg‘ir xabarining bir qismi — Daniel 11-bob, 41-oyatdan 45-oyatgachadir.

Standing prophetically at 9/11 Isaiah in chapter ten, is presenting a warning that the very next event to happen is the “unrighteous decree” which is the Sunday law, and is represented in verse forty-one of Daniel eleven. Isaiah’s illustration of the latter rain message is set within the ‘hidden history’ of verse forty-post 9/11. The fulfillment of verse forty in 1989 places Isaiah after 1989, at 9/11 where he is anointed with coal from off the alter. Isaiah represents a messenger whose message includes the last six verses of Daniel eleven.

Ishayo, bashoratli ma’noda, 9/11 dagi Ishayo kitobining o‘ninchi bobida turib, sodir bo‘ladigan navbatdagi voqea “adolatsiz farmon” ekanini taqdim etmoqda; bu Yakshanba qonunidir va Doniyor 11 ning qirq birinchi oyatida ifodalangan. Ishayoning so‘nggi yomg‘ir xabari haqidagi tasviri qirqinchi oyatning “yashirin tarixi” — 9/11 dan keyingi davr — ichida joylashtirilgan. Qirqinchi oyatning 1989 yildagi amalga oshishi Ishayoni 1989 yildan keyin, 9/11 da, qurbongoh ustidan olingan cho‘g‘ bilan moylangan holatda joylashtiradi. Ishayo xabari Doniyor 11 ning so‘nggi olti oyatini o‘z ichiga oladigan bir xabarchini ifodalaydi.

Isaiah states directly that he and his children are for signs and wonders. In chapter seven verse three Isaiah and his son are by the conduit from the upper pool on the highway by the fuller’s field. Isaiah is presenting the message of the latter rain which he was anointed to proclaim in chapter six, and he is standing at three symbols of the latter rain as well as with his child Shearjashub. The upper pool’s conduit is a prophetic allusion to the two pipes filled with the golden oil that Zechariah identifies and Sister White comments on so often, identify the message that comes from the conduit of the upper pool in the message of the latter rain.

Ishayo bevosita o‘zi va farzandlari alomatlar va mo‘jizalar uchun ekanini bayon qiladi. Yettinchi bobning uchinchi oyatida Ishayo va uning o‘g‘li yuvuvchining dalasi yo‘lidagi yuqori hovuzning quvuri yonida turadilar. Ishayo oltinchi bobda e’lon qilish uchun moylangan kechki yomg‘ir xabarini taqdim etmoqda va u kechki yomg‘irning uchta timsoli oldida, shuningdek o‘zining o‘g‘li Shear-Yashuv bilan birga turibdi. Yuqori hovuzning quvuri Zakariyo aniqlab bergan va Opa Uayt juda ko‘p sharhlagan oltin moy bilan to‘ldirilgan ikki quvurga oid payg‘ambarlik ishorasidir; ular kechki yomg‘ir xabaridagi yuqori hovuz quvuridan keladigan xabarni aniqlab beradi.

Isaiah’s conduit connects with Zechariah’s two pipes, and Ellen White’s commentary ties Zechariah together with the parable of the ten virgins. Isaiah is humbled into the dust in chapter six when he sees the glory of the Lord. He agrees to carry the message represented in verse three as the message that lightens the earth with God’s glory. And he is purified with a coal off the altar and then is standing at the pool that is created by the water from the upper pool. In chapter twenty-eight Isaiah defines the latter rain message as “line upon line” and in verse three the upper pool represents several lines of prophecy.

Ishayoning quvuri Zakariyoning ikki naychasi bilan bog‘lanadi, Ellen Uaytning sharhi esa Zakariyoni o‘n bokira haqidagi masal bilan bog‘laydi. Ishayo oltinchi bobda Rabbiyning ulug‘vorligini ko‘rganida tuproqqacha xor bo‘ladi. U uchinchi oyatda ifodalangan xabarni Xudoning ulug‘vorligi bilan yer yuzini yoritadigan xabar sifatida olib borishga rozi bo‘ladi. U qurbongohdan olingan cho‘g‘ bilan poklanadi, so‘ngra yuqori hovuzdan kelgan suv tufayli hosil bo‘lgan hovuz yonida turadi. Yigirma sakkizinchi bobda Ishayo keyingi yomg‘ir xabarini “satrma-satr” deb ta’riflaydi va uchinchi oyatda yuqori hovuz bashoratning bir necha satrini ifodalaydi.

Isaiah, representing a soul at 9/11 would only be standing where the golden oil comes down from the upper pool if that soul had asked for the good way which leads to Jeremiah’s old path, which is Isaiah’s “highway (path) by the fuller’s field” where Jeremiah’s “rest” is found. Isaiah’s latter rain message is based not only upon the line of the ten virgins, Zechariah’s line of two golden pipes, Jeremiah’s line of the old path, and Isaiah is also standing at “the fuller’s field” where the Messenger of the Covenant is purifying and purging the sons of Levi as silver and gold.

Ishayo, 9/11 dagi bir jonni ifodalagan holda, faqat o‘sha jon Eremiyoning qadimiy yo‘liga eltuvchi yaxshi yo‘lni so‘ragan bo‘lsa, yuqori hovuzdan oltin moy tushib keladigan joyda turayotgan bo‘lar edi; bu yo‘l esa Ishayoning “tozalovchi dalasi yonidagi shoh yo‘l(i)” bo‘lib, unda Eremiyoning “orom”i topiladi. Ishayoning so‘nggi yomg‘ir haqidagi xabari nafaqat o‘nta bokira qizlar qatori, Zakariyoning ikki oltin quvur qatori, Eremiyoning qadimiy yo‘l qatori asosiga qurilgan, balki Ishayo ayni paytda “tozalovchi dalasi”da ham turibdi; u yerda Ahd Xabarchisi Levining o‘g‘illarini kumush va oltinday poklab, tozalamoqda.

It is a very easy prophetic task to bring other lines into verse three of chapter seven. The oil of Zechariah and the ten virgins connects to Jacob’s ladder and the first two verses of Revelation for they are all addressing the communication process between God and man. Jeremiah’s old path includes the “watchman” that sound the trumpet which the wicked and foolish king Ahaz refuses to hear. That trumpet pulls all the trumpets of prophecy, as well as the prophetic watchmen into Isaiah’s “highway” where Isaiah and his son stand to convey a message to the leader of Laodicea.

Boshqa yo‘nalishlarni yettinchi bobning uchinchi oyatiga olib kirish juda oson bo‘lgan bashoratli vazifadir. Zakariyodagi moy va o‘nta bokira qiz Yoqubning narvoni hamda Vahiyning dastlabki ikki oyati bilan bog‘lanadi, chunki bularning barchasi Xudo bilan inson o‘rtasidagi aloqa jarayoniga taalluqlidir. Yeremiyoning qadimiy yo‘li karnay chalayotgan “qo‘riqchi”ni o‘z ichiga oladi, yovuz va nodon shoh Oxoz esa uni eshitishdan bosh tortadi. O‘sha karnay bashoratning barcha karnaylarini, shuningdek, bashoratli qo‘riqchilarni ham Ishayoning “shoh yo‘li”ga olib kiradi; u yerda Ishayo va uning o‘g‘li Laodikiya rahbariga xabar yetkazish uchun turadilar.

Isaiah and his son Shearjashub, which means “a remnant shall return” are standing together and they are illustrating the proclamation of the latter rain message that arrived at 9/11. They go to meet wicked king Ahaz and as father and son they represent a symbol of alpha and omega the primary rule of “line upon line” methodology. “Line upon line” is the rule that was typified by the Millerite “day/year” principle.

Ishayo va uning o‘g‘li Shearjashub — bu nom “qoldiq qaytib keladi” degan ma’noni anglatadi — birga turibdilar va ular 9/11 da yetib kelgan keyingi yomg‘ir xabarining e’lon qilinishini tasvirlamoqdalar. Ular yovuz shoh Oxoz bilan uchrashishga boradilar va ota hamda o‘g‘il sifatida ular “satr ortidan satr” metodologiyasining asosiy qoidasi bo‘lgan alfa va omegaga timsol bo‘ladilar. “Satr ortidan satr” qoidasi Millerchilar tomonidan “kun/yil” tamoyili orqali oldindan ifodalangan edi.

On August 11, 1840 a prophecy of Islam of the second woe of Revelation nine was fulfilled and the Millerite “day/year” principle was confirmed, thus empowering Miller’s prediction about 1843 that was based upon the day/year principle. On September 11, 2001 a prophecy of Islam of the third woe of Revelation nine, ten and eleven was fulfilled and the principle of alpha (8-11-1840) and omega (9/11) was confirmed as the mighty angel of Revelation eighteen descended when the great buildings of New York came down—just as the mighty angel of Revelation ten had came down on August 11, 1840 when the alpha that typified the omega was fulfilled.

1840-yil 11-avgustda Vahiy kitobining to‘qqizinchi bobidagi ikkinchi voyga oid Islom haqidagi bashorat bajo bo‘ldi va Millerchilar ilgari surgan “kun/yil” tamoyili tasdiqlandi; shu tariqa Millerning kun/yil tamoyiliga asoslangan 1843-yil haqidagi bashorati quvvatlandi. 2001-yil 11-sentyabrda esa Vahiy kitobining to‘qqizinchi, o‘ninchi va o‘n birinchi boblaridagi uchinchi voyga oid Islom haqidagi bashorat bajo bo‘ldi va alfa (11-avgust 1840) hamda omega (9/11) tamoyili tasdiqlandi, chunki Vahiy kitobining o‘n sakkizinchi bobidagi qudratli farishta Nyu-Yorkning ulkan binolari qulagan paytda pastga tushdi — xuddi omega’ni timsollagan alfa bajo bo‘lgan 1840-yil 11-avgustda Vahiy kitobining o‘ninchi bobidagi qudratli farishta pastga tushganidek.

Not only do Isaiah and his son represent the primary principle of “line upon line,” but they represent the Elijah message which represents a message that is portrayed with the relationship of a father and his children. The Elijah message which is proclaimed just before the great and terrible day of the Lord, identifies a message that arrives just before God’s executive judgment begins. God’s executive judgments represent a period that is “the great and terrible day of the Lord.” That period begins at the Sunday law and continues on to the seven last plagues. The period begins with the Sunday law and ends with the seven last plagues. The Elijah message is therefore premised upon the principle of alpha and omega, coupled with the warning of approach of the close of probation. With the message of Elijah is also the various prophetic lines that are based upon Elijah, for Elijah, according to Jesus represented John the Baptist and both Elijah and John, according to Sister White represented William Miller, and together Elijah and John the Baptist represent both the one hundred and forty-four thousand (Elijah), and the great multitude in Revelation seven (John).

Ishayo va uning o‘g‘li nafaqat “qator ustiga qator”ning asosiy tamoyilini ifodalaydi, balki ular otaning va uning farzandlarining munosabati orqali tasvirlanadigan xabarni ifodalovchi Ilyos xabarini ham ifodalaydi. Egamizning buyuk va dahshatli kunidan sal oldin e’lon qilinadigan Ilyos xabari, Xudoning ijro etuvchi hukmi boshlanishidan sal oldin yetib keladigan xabarni ko‘rsatadi. Xudoning ijro etuvchi hukmlari “Egamizning buyuk va dahshatli kuni” bo‘lgan bir davrni ifodalaydi. O‘sha davr yakshanba qonuni bilan boshlanib, yetti oxirgi balogacha davom etadi. Davr yakshanba qonuni bilan boshlanib, yetti oxirgi balo bilan tugaydi. Shunday ekan, Ilyos xabari alpha va omega tamoyiliga, sinov muddatining yopilishining yaqinlashuvi haqidagi ogohlantirish bilan birga, asoslanadi. Ilyos xabari bilan birga Ilyosga asoslangan turli bashoratli chiziqlar ham mavjuddir, chunki Iso aytganiga ko‘ra Ilyos Yahyo Cho‘mdiruvchini ifodalagan, va Oqsoch opa aytganiga ko‘ra ham Ilyos, ham Yahyo Uilyam Millerni ifodalagan; Ilyos va Yahyo Cho‘mdiruvchi birgalikda esa ham bir yuz qirq to‘rt mingni (Ilyos), ham Vahiy kitobining yettinchi bobidagi ulug‘ olomonni (Yahyo) ifodalaydi.

Isaiah and his son are standing at the old paths, which are the foundations and they are receiving the golden oil, for they are wise virgins who are going through the purification process of the fuller that was fulfilled on October 22, 1844, typifying the Sunday law. Isaiah and the remnant who return, (for that is what his son’s Shearjashub’s name means), represent the remnant that “return” to the old paths at 9/11. The father remnant relationship, which is also the alpha and omega relationship, which is also the Elijah “hearts of the fathers and children” relationship identifies that Father Miller and his relationship to a remnant movement of the first angel was the alpha movement of Philadelphia. In the alpha movement Father Miller was identified as Elijah and John the Baptist who Jesus identified as the messenger who prepared the way for the Messenger of the Covenant. All of those prophetic fulfillments in the alpha history of the first and second angels is repeated in the history of the omega of the third angel.

Ishayo va uning o‘g‘li eski yo‘llarda turibdilar; bu yo‘llar poydevorlardir, va ular oltin moyni qabul qilmoqdalar, chunki ular 1844-yil 22-oktabrda amalga oshgan, Yakshanba qonunining timsoli bo‘lgan tozalovchi ishchi poklanish jarayonidan o‘tayotgan dono bokiralardir. Ishayo va qaytib keladigan qoldiq (chunki uning o‘g‘li Shearjashubning ismi aynan shuni anglatadi) 11-sentabrda eski yo‘llarga “qaytadigan” qoldiqni ifodalaydi. Ota va qoldiq o‘rtasidagi munosabat, bu ayni paytda alfa va omega munosabati ham bo‘lib, shuningdek Ilyosning “otalarning va bolalarning yuraklari” munosabati ham bo‘lib, Ota Miller va uning birinchi farishtaning qoldiq harakati bilan bo‘lgan munosabati Filadelfiyaning alfa harakati bo‘lganini ko‘rsatadi. Alfa harakatida Ota Miller Ilyos va Yahyo cho‘mdiruvchi sifatida belgilangan edi; Isoning o‘zi uni Ahd Xabarchisiga yo‘l tayyorlagan xabarchi deb ta’riflagan. Birinchi va ikkinchi farishtalarning alfa tarixidagi ana shu bashoriy bajo bo‘lishlarning barchasi uchinchi farishtaning omega tarixida takrorlanadi.

There are more important facts about Isaiah’s illustration in the vision, but here we are simply identifying that Isaiah is specifically identifying the various truths that make up the heart of the latter rain message of 9/11. All of these lines we have just discussed, and of course many more are located in verse three of chapter seven.

Ishayo ko‘rishidagi tasvirga oid bundan ham muhimroq haqiqatlar mavjud, biroq bu yerda biz shunchaki Ishayo 9/11 ning kechgi yomg‘ir xabarining yuragini tashkil etuvchi turli haqiqatlarni aynan ko‘rsatib berayotganini aniqlamoqdamiz. Biz hozirgina muhokama qilgan ushbu barcha yo‘nalishlar va, albatta, bundan ham ko‘plari yettinchi bobning uchinchi oyatida joylashgandir.

In verse eight prophetic truth intensifies as it identifies the key that unlocks the “hidden history of verse forty” and amazingly that key is identified within the very same verse that the beginning of both 2520-year time prophecies are marked.

Sakkizinchi oyatda bashoratli haqiqat yanada kuchayadi, chunki u “qirqinchi oyatning yashirin tarixini” ochadigan kalitni ko‘rsatadi; va hayratlanarlisi shundaki, o‘sha kalit har ikkala 2520 yillik vaqt bashoratlarining boshlanishi belgilangan ayni o‘sha oyatning o‘zida aniqlanadi.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son.

> Chunki Suriyaning boshi — Damashq, Damashqning boshi esa — Rasin; yana oltmish besh yil ichida Efrayim xalqlikdan chiqib, parchalanib ketadi. Efrayimning boshi — Samariya, Samariyaning boshi esa — Remaliyoning o‘g‘lidir.

> If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Agar ishonmasangiz, albatta mustahkam turmaysizlar. Ishayo 7:8, 9.

Isaiah’s illustration of the latter rain message includes Moses’ “seven times,” for the sixty-five-year prophecy of verse eight identifies the starting point for both the northern and southern kingdoms of Israel’s scattering of 2520 years. In the very same verse, the key that turns the three prophetic lines of Daniel eleven verse forty’s collapse of the Soviet Union in 1989, together with verse ten of Daniel eleven, along with verse eight of Isaiah eight. With these three lines (Isaiah 8:8, Daniel 11:10, 40). The key is the “heads” of verses eight and nine. When the key of the “heads” is applied to those three parallel verses the door to the history of the Ukrainian War and soon coming World War III is unlocked. When that prophetic door is unlocked, verse eleven through sixteen of Daniel eleven are then seen to be parallel history to verse forty of Daniel eleven post 1989’s collapse of the Soviet Union. The unlocking of the “hidden history of verse forty” is a truth that is one of a select few that are identified as being unsealed in connection with the unsealing of the Revelation of Jesus Christ just before probation closes.

Ishayo tasvirlagan kechki yomg‘ir xabari Musoning “yetti karra”sini o‘z ichiga oladi, chunki sakkizinchi oyatdagi oltmish besh yillik bashorat Isroilning shimoliy va janubiy shohliklarining 2520 yillik tarqalishi uchun boshlanish nuqtasini belgilaydi. Aynan o‘sha oyatning o‘zida, Daniel 11-bob 40-oyatdagi 1989-yilda Sovet Ittifoqining qulashiga oid uchta bashoratli yo‘nalishni, shuningdek Daniel 11-bob 10-oyatini va Ishayo 8-bob 8-oyatini ochadigan kalit mavjud. Ushbu uch yo‘nalishda (Ishayo 8:8, Daniel 11:10, 40) kalit sakkizinchi va to‘qqizinchi oyatlardagi “boshlar”dir. “Boshlar” kaliti shu uch parallel oyatga tatbiq etilganda, Ukraina urushi va yaqin orada keladigan Uchinchi jahon urushi tarixiga olib boruvchi eshik ochiladi. O‘sha bashoratli eshik ochilgach, Daniel 11-bob 11-oyatdan 16-oyatgacha bo‘lgan qismi, 1989-yildan keyingi Sovet Ittifoqi qulaganidan so‘nggi Daniel 11-bob 40-oyatiga parallel tarix ekani ko‘rinadi. “40-oyatning yashirin tarixi”ning ochilishi sinov muddati yopilishidan sal oldin Iso Masihning Vahiy kitobining muhrdan yechilishi bilan bog‘liq holda muhrdan yechiladigan deb belgilangan sanoqli haqiqatlardan biridir.

Verse one of chapter eight of Isaiah begins with the word, “Moreover,” identifying that chapter eight is to go over the top of chapter seven. Beyond the first word being “moreover,” chapter eight verse three is tied together with verse three of chapter seven as a second witness that the two chapters are to be applied line upon line. Both verse ‘threes’ identify one of Isaiah’s sons, whose names both speak to the prophetic message within the story. Shearjashub means ‘a remnant shall return’ and Mahershalalhashbaz means ‘quick to the spoil.’ Shearjashub is first mentioned, then Mahershalalhashbaz (which is the longest name in the Bible). The alpha represented by “1” is smaller, and in this case even identified as a “remnant,” and the omega represented by “22” is larger, and is represented by the largest name in the Bible while symbolizing the Sunday law’s rapid movements.

Ishayoning sakkizinchi bobining birinchi oyati “Bundan tashqari” degan so‘z bilan boshlanadi; bu sakkizinchi bob yettinchi bobning ustiga chiqib o‘tishi lozimligini ko‘rsatadi. Birinchi so‘zning “bundan tashqari” bo‘lishidan tashqari, sakkizinchi bobning uchinchi oyati yettinchi bobning uchinchi oyati bilan ikkinchi guvoh sifatida bog‘langan bo‘lib, bu ikki bobni satrma-satr tatbiq etish kerakligini bildiradi. Har ikkala “uchinchi” oyat ham Ishayoning o‘g‘illaridan birini tilga oladi; ularning ismlari esa hikoya ichidagi bashoratli xabar haqida so‘zlaydi. Shearjashub “qoldiq qaytadi” degan ma’noni anglatadi, Mahershalalhashbaz esa “o‘ljaga tez” degan ma’noni bildiradi. Avval Shearjashub, keyin esa Mahershalalhashbaz (Muqaddas Kitobdagi eng uzun ism) zikr etiladi. “1” bilan ifodalangan alfa kichikroqdir va bu holda hatto “qoldiq” sifatida ham ko‘rsatiladi; “22” bilan ifodalangan omega esa kattaroqdir va Muqaddas Kitobdagi eng katta ism bilan ifodalanib, shu bilan birga yakshanba qonunining jadal harakatlarini ramziy tarzda bildiradi.

The alpha remnant, represented by Shearjashub is with his father Isaiah in verse three. Together they are an alpha and an omega, and they are standing in a place which is made up of three distinct references to the latter rain.

Alfa qoldiq, ya’ni Shear-Yashub tomonidan ifodalangan qoldiq, uchinchi oyatda otasi Ishayo bilan birgadir. Ular birgalikda alfa va omegadirlar va uchta alohida so‘nggi yomg‘ir ishorasidan tarkib topgan bir joyda turibdilar.

> Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

> Shunda Egamiz Ishayoga dedi: “Sen va o‘g‘ling Sheor-Yashub yuqori hovuzning quvuri oxiriga, kir yuvuvchining dalasiga boradigan katta yo‘lga chiqib, Oxozni qarshi olgin.” Ishayo 7:3.

Isaiah is a symbol of the one hundred and forty-four thousand and in representing the call of 9/11, Isaiah is also representing the call of July 2023. At 9/11 Isaiah is a Laodicean represented by Jacob the supplanter, who was going to take Esau’s birthright as Adventism is spewed out of the mouth of the Lord, and in 2023 Isaiah represents Israel the overcomer. Isaiah represents one who was presenting God’s message who is awakened to the fact that he is a Laodicean and then has a coal purify him into a Philadelphian.

Ishayo bir yuz qirq to‘rt mingning timsolidir va 9/11 chaqirig‘ini ifodalagan holda, Ishayo 2023 yil iyulidagi chaqiriqni ham ifodalaydi. 9/11 da Ishayo Yoqub — tovon ushlovchi bilan ifodalangan Laodikiyalikdir; u, xuddi Adventizm Rabbiy og‘zidan chiqarib tashlanayotgan bir paytda Esovning to‘ng‘ichlik huquqini olmoqchi bo‘lgan Yoqub singari, shu holatni anglatadi, 2023 yilda esa Ishayo g‘olib bo‘lgan Isroilni ifodalaydi. Ishayo Xudoning xabarini taqdim etayotgan, o‘zining Laodikiyalik ekanligi haqiqatiga uyg‘otilgan, so‘ngra esa bir cho‘g‘ tomonidan poklanib Filadelfiyalikka aylantirilgan kishini ifodalaydi.

> “Isaiah had a wonderful view of God’s glory. He saw the manifestation of God’s power, and after beholding His majesty, a message came to him to go and do a certain work. He felt wholly unworthy for the work. What made him esteem himself unworthy? Did he think himself unworthy before he had a view of God’s glory?—No; he imagined himself in a righteous state before God; but when the glory of the Lord of hosts was revealed to him, when he beheld the inexpressible majesty of God, he said, ‘I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphim unto me, having a living coal in his hands, which he had taken with the tongs from off the altar, and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ This is the work that as individuals we need to have done for us. We want the living coal from off the altar placed upon our lips. We want to hear the word spoken, ‘Thine iniquity is taken away, and thy sin purged’” Review and Herald, June 4, 1889.

> “Ishayo Xudoning ulug‘vorligini ajoyib tarzda ko‘rdi. U Xudoning qudrati namoyon bo‘lishini ko‘rdi va Uning ulug‘vorligini kuzatgach, unga borib muayyan bir ishni bajarish haqida xabar keldi. U o‘zini bu ish uchun butunlay noloyiq his qildi. Uni o‘zini noloyiq deb bilishga nima majbur qildi? U Xudoning ulug‘vorligini ko‘rishidan oldin ham o‘zini noloyiq deb o‘ylaganmidi?—Yo‘q; u o‘zini Xudo oldida solih holatda deb tasavvur qilgan edi; biroq lashkarlar Rabbining ulug‘vorligi unga ochilganda, u Xudoning ifoda etib bo‘lmas ulug‘vorligini ko‘rganda, shunday dedi: “Holimga voy; chunki men nopok labli odamman, nopok labli xalq orasida yashayman; negaki ko‘zlarim Shohni, lashkarlar Rabbisini ko‘rdi. Shunda serafimlardan biri mening oldimga uchib keldi; uning qo‘lida qurbongohdan qisqich bilan olingan cho‘g‘ bor edi; u uni og‘zimga tekkizib dedi: Mana, bu sening lablaringga tegdi; gunohing ketkazildi va xatoying poklandi”. Bu — har birimiz uchun qilinishi zarur bo‘lgan ishdir. Biz qurbongohdan olingan tirik cho‘g‘ lablarimizga qo‘yilishini istaymiz. Biz: “Gunohing ketkazildi va xatoying poklandi”, degan so‘zni eshitishni istaymiz” Review and Herald, June 4, 1889.

How long in Isaiah chapter six is a symbol of 9/11 unto the Sunday law, and chapter six is a representation of 9/11. Chapters seven through nine present the message which Isaiah gave to the apostate leadership of Judah, and the illustration that takes place during the sealing time of the one hundred and forty-four thousand when the drunkards of Ephraim stumble. In the same vision Isaiah records:

Ishayo kitobining oltinchi bobidagi “qancha vaqtgacha” iborasi 11-sentabrdan yakshanba qonunigacha bo‘lgan davrning ramzidir, va oltinchi bob 11-sentabrning tasviridir. Yettinchi bobdan to‘qqizinchi bobgacha Ishayo Yahudoning murtad rahbariyatiga bergan xabarni hamda Efrayimning mastlari qoqilgan paytda, bir yuz qirq to‘rt ming kishining muhrlanish davrida yuz beradigan misolni taqdim etadi. Xuddi o‘sha vahiyda Ishayo shunday qayd etadi:

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Mana, men va Egam menga bergan bolalar Isroilda Sion tog‘ida maskan tutuvchi lashkarlar Egasi tomonidan alomatlar va mo‘jizalar uchundir. Ishayo 8:18.

Isaiah and his children are signs within the enigmas found in chapters seven through nine. Chapters seven through nine are the point of reference of the entire vision, in terms of any reference to “that day” or “that time.” Verse eighteen identifies that Isaiah and his sons are signs, and the verses that surround verse eighteen identify the period of time that the signs are to be recognized.

Ishayo va uning farzandlari yettidan to‘qqizinchi boblargacha uchraydigan jumboqlar ichidagi alomatlardir. Yettidan to‘qqizinchi boblargacha bo‘lgan boblar, “o‘sha kun” yoki “o‘sha payt”ga doir har qanday ishoraga nisbatan, butun vahiy uchun tayanch nuqtasidir. O‘n sakkizinchi oyat Ishayo va uning o‘g‘illari alomatlar ekanini ko‘rsatadi, o‘n sakkizinchi oyatni o‘rab turgan oyatlar esa bu alomatlar tanib olinishi kerak bo‘lgan davrni belgilaydi.

> And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him.

> Ularning orasidan ko‘plari qoqilib yiqiladi, parchalanadi, tuzoqqa ilinadi va asir olinadi. Guvohlikni bog‘lab qo‘y, qonunni shogirdlarim orasida muhrla. Men esa O‘z yuzini Yoqub xonadonidan yashirayotgan Rabbiyga umid bog‘layman va Uni kutaman.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:15–18.

> Mana, men va Egamiz menga bergan bolalar Isroilda alomatlar va moʻjizalar uchundir; bular Sion togʻida maskan tutgan Sarvari Olam Egamizdandir. Ishayo 8:15–18.

Those who “wait upon the Lord” are represented by Isaiah and his two sons. They are those upon whom the Lord had hid “his face,” which is an attribute that those who awaken to the demands of the Leviticus twenty-six prayer, post-July 2023. They awaken to the fact that their confession must include that the Lord had walked contrary to them, which is to say that he hid his face from them.

“Egamizni kutadiganlar” Ishayo va uning ikki o‘g‘li orqali ifodalanadi. Ular Egamiz “O‘z yuzini” yashirgan kishilardir; bu esa 2023-yil iyulidan keyin Levilar 26-bobdagi ibodatning talablariga uyg‘onganlarga xos bir alomatdir. Ular shunga uyg‘onadilarki, ularning e’tirofi Egamiz ularga qarshi yurganini ham o‘z ichiga olishi kerak, ya’ni U ulardan O‘z yuzini yashirganini.

To “bind up the testimony, seal the law” is the sealing of the one hundred and forty-four thousand who are contrasted with “many.” “Many” are called, but few are chosen. Many are contrasted with Isaiah and his two sons, represented as the few. The “many” are the five foolish virgins and for this reason five things happen to them, they “stumble, and fall, and be broken, and be snared, and be taken.” They stumble because they have rejected the latter rain message.

“Guvohlikni bog‘lab qo‘yish, qonunni muhrlash” — bu “ko‘plar”ga qarama-qarshi qo‘yilgan bir yuz qirq to‘rt ming kishining muhrlanishidir. “Ko‘plar” da’vat etilgan, ammo tanlanganlar ozdir. “Ko‘plar” Ishayo va uning ikki o‘g‘liga qarama-qarshi qo‘yilgan bo‘lib, ular ozchilikni ifodalaydi. “Ko‘plar” — bu besh nodon bokira qizdir, va shu sababli ularga besh narsa yuz beradi: ular “qoqiladilar, va yiqiladilar, va parchalanadilar, va tuzoqqa ilinadilar, va tutib olinadilar.” Ular qoqiladilar, chunki ular keyingi yomg‘ir xabarini rad etganlar.

> For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:11–13.

> Chunki duduqlanuvchi lablar va boshqa til bilan U bu xalqqa gapiradi. U ularga dedi: “Mana, charchaganga orom beradigan osoyishtalik shudir; mana, tetiklashtiradigan narsa ham shudir”; ammo ular quloq solishni istamadilar. Shuning uchun Egamizning kalomi ular uchun amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘ldi; toki ular borib, orqalariga yiqilsinlar, sindirilsinlar, tuzoqqa tushsinlar va qo‘lga olinsinlar. Ishayo 28:11–13.

In the sealing time of chapter eight Isaiah describes the fall of the wicked, typified by Ahaz, and he identifies the same group in verse thirteen of chapter twenty-eight. The reason they “fall” is they reject the latter rain message which was to them “line upon line” and presented by those represented as having stammering lips. The quibbling Jews at Pentecost charged the disciples with drunkenness for they could not understand the message. In their minds it was being presented by stammering lips.

Sakkizinchi bobdagi muhrlanish vaqtida Ishayo Axoz timsolida ifodalangan fosiqlarning qulashini tasvirlaydi va yigirma sakkizinchi bobning o‘n uchinchi oyatida ayni o‘sha guruhni ko‘rsatib beradi. Ularning “qulashi” sababi shundaki, ular o‘zlari uchun “satr ustiga satr” bo‘lgan va duduqlanuvchi lablar sifatida tasvirlanganlar tomonidan taqdim etilgan keyingi yomg‘ir xabarini rad etadilar. Hosil bayramida baxslashuvchan yahudiylar shogirdlarni mastlikda aybladilar, chunki ular xabarni tushuna olmadilar. Ularning nazarida u duduqlanuvchi lablar orqali taqdim etilayotgan edi.

In verse three of chapter seven, Isaiah the prophetic alpha to his son Shearjashub, who in turn is the omega in relation to his father, but also the alpha in the relation to his brother. As representatives of Alpha and Omega they stand where the two golden pipes from the heavenly sanctuary are creating a pool, right at the highway of Jeremiah’s old path in the field where linen gets changed from stains to pure white as the Messenger of the Covenant purifies the sons of Levi, as well as Isaiah and Shearjashub. Once there he presents wicked and foolish king Ahaz with Moses’ old path message of Leviticus twenty-six’s “seven times,” which establishes in the same verse that a “head” is a king, or the kingdom of the king, or the capital city of a kingdom.

Yettinchi bobning uchinchi oyatida Ishayo payg‘ambarlik alfasi bo‘lib, uning o‘g‘li Shearjashub esa o‘z navbatida otasiga nisbatan omega, ammo akasiga nisbatan yana alfa bo‘ladi. Alfa va Omeganning vakillari sifatida ular samoviy muqaddasxonadan kelayotgan ikki oltin quvur hovuz hosil qilayotgan joyda, aynan Yeremiyoning qadimiy yo‘lining katta yo‘li bo‘yida, zig‘ir kiyim dog‘lardan pok oppoqqa aylantiriladigan dalada turadilar; o‘sha yerda Ahd Xabarchisi Levi o‘g‘illarini, shuningdek Ishayo bilan Shearjashubni ham poklaydi. U yerga yetgach, u yovuz va nodon shoh Oxozga Musoning qadimiy yo‘li haqidagi Levilar 26-bobdagi “yetti marta” xabarini taqdim etadi; bu esa ayni oyatning o‘zida “bosh” shohni, yoki shohning shohligini, yoxud bir shohlikning poytaxt shahrini anglatishini belgilaydi.

That key opens the light of God’s Word so that the Ukrainian War that began in 2014 could be seen as a subject of Bible prophecy that is represented as taking place during the sealing time of the one hundred and forty-four thousand and the history of the last three presidents of the United States. The latter rain message is represented by Isaiah in chapters ten and eleven, and it describes the internal and external history of the last six verses of Daniel eleven. The first verse, verse forty, is illustrated by Isaiah in chapters six through nine, and then in chapters ten and eleven the message that was unsealed in 1989’s internal and external histories are set forth. Every major element of the latter rain message is represented in the vision.

O‘sha kalit Xudoning Kalomi nurini ochadiki, natijada 2014-yilda boshlangan Ukraina urushi Muqaddas Kitob bashoratining bir mavzusi sifatida ko‘rila oladi; u bir yuz qirq to‘rt ming kishining muhrlanish davrida va Amerika Qo‘shma Shtatlarining so‘nggi uch prezidenti tarixida sodir bo‘layotgan hodisa sifatida tasvirlangan. So‘nggi yomg‘ir xabari Ishayo tomonidan o‘ninchi va o‘n birinchi boblarda ifodalangan bo‘lib, u Doniyor o‘n birning so‘nggi olti oyatining ichki va tashqi tarixini bayon qiladi. Birinchi oyat, ya’ni qirqinchi oyat, Ishayo tomonidan oltinchi bobdan to‘qqizinchi bobgacha tasvirlangan, so‘ngra o‘ninchi va o‘n birinchi boblarda 1989-yilda muhrdan ochilgan xabarning ichki va tashqi tarixlari bayon etilgan. So‘nggi yomg‘ir xabarining har bir asosiy unsuri vahiyda ifodalangan.

The last verses of chapter ten identify the same prophetic history that the last verses of chapter eleven represent. Chapter ten is the external and eleven is the internal. In the book of Revelation, the seven churches are the internal and the seals are the external. In chapter ten’s final verses, the papal power is shaking its hand against Jerusalem in a parallel passage to the papal power coming to its end with none to help in verse forty-five of Daniel eleven.

O‘ninchi bobning so‘nggi oyatlari o‘n birinchi bobning so‘nggi oyatlari tasvirlaydigan ayni bashoratli tarixni ko‘rsatadi. O‘ninchi bob tashqi, o‘n birinchi bob esa ichki jihatdir. Vahiy kitobida yetti jamoat ichki, muhrlar esa tashqi jihatdir. O‘ninchi bobning yakuniy oyatlarida papalik hokimiyati Quddusga qarshi qo‘lini silkitmoqda; bu, Doniyor 11-bobning qirq beshinchi oyatida papalik hokimiyatining yordam beruvchi hech kim bo‘lmagan holda o‘z oxiriga yetishi bilan parallel bo‘lgan bir parchadir.

> As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. Behold, the Lord, the Lord of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled. And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one. Isaiah 10:32–34.

> U hali ham o‘sha kuni Nobda to‘xtab turadi; Sion qizining tog‘iga, Quddus tepaligiga qarshi qo‘lini silkitadi. Mana, Sarvari Olam bo‘lgan Rabb vahima bilan shoxni kesib tashlaydi; bo‘yi balandlar chopib tushiriladi, kiborlarga esa xorlik keltiriladi. U o‘rmonning chakalakzorlarini temir bilan kesib tashlaydi, va Lubnon qudratli Zot tomonidan qulaydi. Ishayo 10:32–34.

The end of chapter ten is the close of human probation, and that is where the end of Daniel eleven also closes.

O‘ninchi bobning oxiri insoniyat uchun sinov muddatining yakunidir, va Doniyor kitobining o‘n birinchi bobining oxiri ham aynan shu yerda tugaydi.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> Va u ulug‘ muqaddas tog‘da, dengizlar orasida o‘z saroyining chodirlarini tikadi; ammo u o‘z nihoyasiga yetadi, va unga hech kim yordam bermaydi. Va o‘sha vaqtda xalqing farzandlari uchun turuvchi buyuk amir Mikoil turib chiqadi; va shunday bir musibat vaqti bo‘ladiki, xalq paydo bo‘lganidan to o‘sha vaqtgacha hech qachon bundayi bo‘lmagan; va o‘sha vaqtda xalqing qutqariladi, ya’ni kitobda yozilgan holda topilganlarning har biri. Doniyor 11:45, 12:1.

Chapter ten begins in verse one with the “unrighteous decree” which Sister White identifies as the Sunday law.

O‘ninchi bob birinchi oyatda Opa Uayt yakshanba qonuni deb ta’riflagan “adolatsiz farmon” bilan boshlanadi.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

> Nohaq farmonlar chiqaradiganlarning va o‘zlari belgilab qo‘ygan og‘ir zulmni yozadiganlarning holiga voy! Ishayo 10:1.

Chapter ten begins at the Sunday law, which aligns with verse forty-one of Daniel chapter eleven, and it ends with a parallel to Michael standing up in the history of verse forty-five of Daniel eleven.

O‘ninchi bob Yakshanba qonunidan boshlanadi; bu Doniyor kitobining o‘n birinchi bobidagi qirq birinchi oyatga mos keladi va u Doniyor 11:45 tarixida Mixoilning oyoqqa turishiga bo‘lgan parallellik bilan yakunlanadi.

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

> “But sabbati o‘rnatildi, xuddi Dura tekisligida oltin haykal o‘rnatilganidek. Va Bobil shohi Navuxadnazar ushbu haykalga ta’zim qilib sajda qilmaydiganlarning hammasi o‘ldirilishi kerakligi haqida farmon chiqarganidek, shuningdek yakshanba institutini hurmat qilmaydiganlarning hammasi qamoq va o‘lim bilan jazolanishi haqida ham e’lon chiqariladi. Shunday qilib, Rabbiyning Sabbati oyoq osti qilinadi. Lekin Rabbiy shunday degan: ‘Nohaq farmonlar chiqaradiganlarga va o‘zlari belgilab qo‘ygan zulmni yozadiganlarga hol bo‘lsin’ [Ishayo 10:1]. [Safaniyo 1:14–18; 2:1–3, iqtibos keltirilgan.]” Qo‘lyozma nashrlari, 14-jild, 91.

In Revelation eleven’s “great earthquake,” representing the Sunday law in verse thirteen, there are three symbols of Islam connected with the “earthquake” that shakes the earth beast of Revelation thirteen, when it speaks as a dragon. In Isaiah chapter ten, the Sunday law is represented as an “unrighteous decree” that has a “woe” pronounced upon it. In Revelation eleven’s “great earthquake” from verse thirteen through to verse eighteen Islam of the third woe is identified with four symbols of Islam and the strike it makes against the United States at the Sunday law; “And the same hour was there a great earthquake,” and “the second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded” “and the nations were angry.”

Vahiy kitobining o‘n birinchi bobidagi, o‘n uchinchi oyatda yakshanba qonunini ifodalovchi “buyuk zilzila”da, ajdaho kabi so‘zlagan paytda Vahiy kitobining o‘n uchinchi bobidagi yer hayvonini larzaga soladigan “zilzila” bilan bog‘liq Islomning uchta ramzi mavjud. Ishayo kitobining o‘ninchi bobida yakshanba qonuni ustiga “voy” e’lon qilingan “adolatsiz farmon” sifatida ifodalangan. Vahiy kitobining o‘n birinchi bobidagi, o‘n uchinchi oyatdan o‘n sakkizinchi oyatgacha bo‘lgan “buyuk zilzila”da uchinchi voyga oid Islom Islomning to‘rtta ramzi va uning yakshanba qonuni paytida Qo‘shma Shtatlarga bergan zarbasi bilan aniqlab berilgan; “Va o‘sha soatda buyuk zilzila bo‘ldi,” va “ikkinchi voy o‘tdi; mana, uchinchi voy tez kelur. Va yettinchi farishta karnay chaldi” “va xalqlar g‘azablandi.”

Chapter ten is portraying the papal power from verse forty-one in Daniel eleven unto verse forty-five when the papacy comes to its end. Verse forty is not part of the narrative in chapter ten, for Isaiah is illustrating verse forty’s ‘hidden history’ when the latter rain message is presented to an apostate church represented by Ahaz. Chapter eleven’s conclusion is showing the deliverance from the papal power in the same history.

O‘ninchi bob Doniyor o‘n birinchi bobning qirq birinchi oyatidan to qirq beshinchi oyatigacha, papalik o‘z nihoyasiga yetadigan paytgacha bo‘lgan papalik hokimiyatini tasvirlamoqda. Qirqinchi oyat esa o‘ninchi bobdagi rivoyatning bir qismi emas, chunki Ishayo qirqinchi oyatning “yashirin tarixini”, ya’ni Oxirgi Yomg‘ir xabari Oxoz orqali ifodalangan murtad jamoatga taqdim etilayotgan paytni ko‘rsatmoqda. O‘n birinchi bobning xulosasi esa ayni shu tarixda papalik hokimiyatidan xalos etilishni namoyon etadi.

> And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:15, 16.

> Egamiz Misr dengizining qo‘ltig‘ini butunlay yo‘q qiladi; va O‘zining qudratli shamoli bilan daryo uzra qo‘lini silkitadi, uni yetti irmoqqa bo‘lib uradi, va odamlarni oyoqlari quruq holda o‘tkazadi. Va Uning xalqining qolgan qoldig‘i uchun, Ossuriyadan qolib qaytadiganlar uchun, katta yo‘l bo‘ladi; xuddi Isroil Misr yurtidan chiqib kelgan kunda bo‘lgani kabi. Ishayo 11:15, 16.

Isaiah chapter ten is the external and chapter eleven is the internal of the same history. The external and internal parallels abound in God’s Word, and these two parallel chapters represent the warning of the third angel as represented by Isaiah. The warning of the third angel has been summarized in many ways through inspiration, but a very helpful breakdown of the warning of the third angel is that it represents the events connected with the close of probation and it also emphasizes the need of personal preparation. Isaiah ten are the events, and chapter eleven in the preparation.

Ishayo kitobining o‘ninchi bobi ayni bir tarixning tashqi tomonidir, o‘n birinchi bobi esa uning ichki tomonidir. Tashqi va ichki o‘rtasidagi bunday parallellar Xudoning Kalomida ko‘p uchraydi, va bu ikki parallel bob Ishayo orqali ifodalangan uchinchi farishtaning ogohlantirishini aks ettiradi. Uchinchi farishtaning ogohlantirishi vahiy orqali ko‘p jihatdan umumlashtirilgan, biroq bu ogohlantirishning juda foydali bir tahlili shundan iboratki, u sinov muddatining yopilishi bilan bog‘liq voqealarni ifodalaydi va shu bilan birga shaxsiy tayyorgarlik zarurligini ham ta’kidlaydi. Ishayo o‘n — voqealardir, o‘n birinchi bob esa tayyorgarlikdir.

> “The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.

> “Sinov muddati yakunlanishi va musibat vaqti uchun tayyorgarlik ko‘rish ishi bilan bog‘liq voqealar aniq bayon etilgan. Ammo ko‘pchilik bu muhim haqiqatlarni, go‘yo ular hech qachon vahiy qilinmagandek, mutlaqo anglamaydi. Shayton ularni najot topish uchun dono qiladigan har bir taassurotni olib qo‘yish uchun poylab turadi, va musibat vaqti ularni tayyorsiz holda topadi.

> “When God sends to men warnings so important that they are represented as proclaimed by holy angels flying in the midst of heaven, He requires every person endowed with reasoning powers to heed the message. The fearful judgments denounced against the worship of the beast and his image (Revelation 14:9–11), should lead all to a diligent study of the prophecies to learn what the mark of the beast is, and how they are to avoid receiving it. But the masses of the people turn away their ears from hearing the truth and are turned unto fables. The apostle Paul declared, looking down to the last days: ‘The time will come when they will not endure sound doctrine.’ 2 Timothy 4:3. That time has fully come. The multitudes do not want Bible truth, because it interferes with the desires of the sinful, world-loving heart; and Satan supplies the deceptions which they love.

> “Xudo insonlarga shu qadar muhim ogohlantirishlarni yuborganida — ular osmonning o‘rtasida uchib borayotgan muqaddas farishtalar tomonidan e’lon qilinayotgandek tasvirlangan bo‘lsa — U tafakkur quvvati ato etilgan har bir kishidan bu xabarga quloq tutishni talab qiladi. Mahluq va uning suratiга sajda qilish haqida e’lon qilingan dahshatli hukmlar (Vahiy 14:9–11) barchani mahluqning tamg‘asi nima ekanini va uni qabul qilishdan qanday saqlanish kerakligini bilish uchun bashoratlarni tirishqoqlik bilan o‘rganishga undashi lozim. Ammo xalq ommasi haqiqatni eshitishdan quloqlarini buradi va afsonalarga yuz tutadi. Havoriy Pavlus oxirgi kunlarga nazar tashlab shunday degan edi: ‘Shunday vaqt keladiki, ular sog‘lom ta’limotga toqat qilmaydilar.’ 2 Timo‘tiyga 4:3. O‘sha vaqt to‘la ma’noda kelgan. Ko‘pchilik Muqaddas Kitob haqiqatini istamaydi, chunki u gunohkor, dunyosevar qalbning istaklariga xalal beradi; va Shayton ularga o‘zlari sevgan aldovlarni taqdim etadi.”

> “But God will have a people upon the earth to maintain the Bible, and the Bible only, as the standard of all doctrines and the basis of all reforms. The opinions of learned men, the deductions of science, the creeds or decisions of ecclesiastical councils, as numerous and discordant as are the churches which they represent, the voice of the majority—not one nor all of these should be regarded as evidence for or against any point of religious faith. Before accepting any doctrine or precept, we should demand a plain ‘Thus saith the Lord’ in its support.

> “Lekin Xudo yer yuzida Muqaddas Kitobni — faqatgina Muqaddas Kitobni — barcha ta’limotlarning mezoni va barcha islohotlarning asosi sifatida saqlab qoladigan bir xalqga ega bo‘ladi. Ilmli kishilarning fikrlari, ilm-fanning xulosalari, cherkov kengashlarining e’tiqod bayonotlari yoki qarorlari — ular vakillik qilayotgan cherkovlar qanchalik ko‘p va o‘zaro qanchalik nomuvofiq bo‘lmasin — ko‘pchilikning ovozi: bulardan birortasi ham, hatto barchasi birgalikda ham, diniy e’tiqodning biror masalasi foydasiga yoki unga qarshi dalil sifatida qabul qilinmasligi kerak. Har qanday ta’limot yoki amrni qabul qilishdan oldin, uni qo‘llab-quvvatlovchi aniq: ‘Egamiz shunday demoqda’, degan bayonotni talab qilishimiz lozim.”

> “Satan is constantly endeavoring to attract attention to man in the place of God. He leads the people to look to bishops, to pastors, to professors of theology, as their guides, instead of searching the Scriptures to learn their duty for themselves. Then, by controlling the minds of these leaders, he can influence the multitudes according to his will.” The Great Controversy, 594, 595.

> “Shayton doimiy ravishda diqqatni Xudoning o‘rniga insonga qaratishga urinadi. U odamlarni o‘z burchlarini o‘zlari bilib olish uchun Muqaddas Yozuvlarni tadqiq etish o‘rniga, yo‘lko‘rsatuvchi sifatida episkoplarga, cho‘ponlarga, ilohiyot professorlariga qarashga yetaklaydi. So‘ngra, bu yetakchilarning ongini nazorat qilish orqali, u olomonni o‘z irodasiga ko‘ra ta’sir ostiga olishi mumkin.” The Great Controversy, 594, 595.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

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