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# The Book of Daniel - Number Ninety-Six

Doniyor kitobi — To‘qson oltinchi son

The Triple Application of Prophecy: Unlocking the Prophetic Framework for the Last Days

Payg‘ambarlikning Uch Karra Qo‘llanishi: Oxirgi Kunlar Uchun Payg‘ambarlik Tuzilmasini Ochildirish

Author

Jeff Pippenger

Published

February 29, 2024

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The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.

Uilyam Millerning bashoratli xabarining doirasi butparastlik va undan keyin keladigan papalikdan iborat ikki vayron qiluvchi kuch edi; Future for America’ning bashoratli xabarining doirasi esa butparastlik, undan keyin papalik, undan keyin esa murtad protestantizm bo‘lgan uch vayron qiluvchi kuchdir, biroq oxirda ularning barchasi bir vaqtda namoyon bo‘ladi. Millerning bashoratli tushunchasi uchun asosiy bashoratli kalitlardan biri shundan iborat ediki, Doniyor kitobidagi “kundalik” butparastlikning timsoli edi, chunki aynan shu uning bashoratli tushunchasi doirasiga aylangan ikki vayron qiluvchi kuch o‘rtasidagi bog‘liqlikni o‘rnatgan edi. Future for America’ning bashoratli tushunchasi uchun ham asosiy bashoratli kalitlardan biri shundan iboratki, Doniyor kitobidagi “kundalik” butparastlikning timsolidir, chunki butparastlikning tarixiy amalga oshishi Doniyor kitobining o‘n birinchi bobi qirqinchi va qirq birinchi oyatlaridagi voqealar ketma-ketligini belgilab berdi, va bu Future for America’ning bashoratli tushunchasi doirasiga aylandi.

As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”

Yangi nur bilan har doim bo‘lgani kabi, 1989 yilda Sovet Ittifoqining qulashi paytida muhrdan ochilgan haqiqatning ilgarilashi ko‘plab turli ovozlar tomonidan qarshilikka uchradi. Haqiqatga qarshi ko‘tarilgan bu qarshilik, o‘zgarmas tarzda, haqiqatning yanada ravshanroq tushunilishini yuzaga keltirdi. Danielning o‘n birinchi bobidagi so‘nggi olti oyatda topilgan haqiqatga qarshi o‘sha dastlabki bahslar chog‘ida, Muqaddas Kitobda joylashgan bir necha bashoratli qoidalar 1989 yilda Daniel kitobi muhrdan ochilganda sodir bo‘lgan bilimning ko‘payishini qo‘llab-quvvatlovchi zaruriy dalillar sifatida tan olindi. Hozir biz ana shu qoidalardan birini ko‘rib chiqmoqdamiz; biz uni “bashoratning uch karra qo‘llanilishi” deb ataymiz.

We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.

Biz avval bir darajada ayni bir chiziq bo‘lgan, ammo boshqa bir darajada o‘zaro farq qiladigan ikkita uch martalik tatbiqni ko‘rib chiqdik. Rimning dastlabki ikki namoyoni (butparast va papalik), Zamonaviy Rimning uchinchi namoyonini barpo etdi. Bobilning dastlabki ikki namoyoni (Babel va Bobil) esa Zamonaviy Bobilning uchinchi namoyonini barpo etdi. Zamonaviy Rim — Vahiy kitobining o‘n yettinchi bobidagi, Zamonaviy Bobil minib olgan va ustidan hukmronlik qiladigan mahluqdir. Ular kovboy bilan uning oti qanchalik ajralib turadigan bo‘lsa, shunchalik farqlidir, ammo ular o‘zaro ruhiy zino ham qiladilar; shu bois, o‘sha darajada ular birdir. Bashoratning shunga o‘xshash munosabatga ega bo‘lgan yana ikkita uch martalik tatbiqi ham bor.

The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.

Ilyosning dastlabki ikki namoyoni (Ilyos va Yahyo Cho‘mdiruvchi) oxirgi kunlarning uchinchi Ilyosini belgilaydi. Shu bilan birga, Ahd Xabarchisi uchun yo‘l tayyorlagan dastlabki ikki xabarchi (Yahyo Cho‘mdiruvchi va William Miller) oxirgi kunlarda Ahd Xabarchisi uchun yo‘l tayyorlaydigan xabarchini belgilaydi. Bashoratning ushbu uch karra qo‘llanilishidan iborat ikki yo‘nalishda e’tirof etilishi lozim bo‘lgan uch muhim nuqta bor.

A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.

Birinchi nuqta shundan iboratki, bashoratning uch karra tatbiqlarining ikki qatoridagi haqiqiy tarixiy vakillar mohiyatan ayni bir tarixiy shaxslardir, biroq ikki tasvirdagi ularning maqsadi aniq ravishda turlichadir. Ikkinchi nuqta esa bashoratning o‘zaro chambarchas bog‘liq bo‘lgan bu ikki uch karra tatbiqi o‘rtasidagi farq nimadan iboratligini anglashdir. Bu farq shundaki, Ilyos oxirgi kunlarda tashqi ishni ifodalaydi, Ahd Xabarchisi uchun yo‘l tayyorlaydigan xabarchi esa oxirgi kunlarda ichki ishni ifodalaydi.

The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.

E’tibor qaratilishi lozim bo‘lgan uchinchi nuqta shuki, Iso, Alfa va Omega sifatida, uchinchi Ilyosni, shuningdek yo‘lni tayyorlaydigan uchinchi xabarchini ham birinchi va oxirgi Ilyos xabarchisi bilan, hamda Ahd Xabarchisi uchun yo‘lni tayyorlaydigan birinchi va oxirgi xabarchi bilan aynanlashtiradi. Birinchi farishtaning Ilyos xabarchisi bilan uchinchi farishtaning Ilyos xabarchisi birgalikda Ilyosning uchinchi bajo bo‘lishini tashkil etadi, va yo‘lni tayyorlaydigan xabarchi ham birinchi, ham uchinchi farishtalarning harakatlari xabarchisi sifatida ifodalanadi.

Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.

Ilyos payg‘ambar Karmel tog‘idagi to‘qnashuvda Xudoning xalqi bilan Zamonaviy Rimning uch tomonlama ittifoqi o‘rtasida yuz beradigan oxirgi kunlardagi qarama-qarshilikning bir tasvirini taqdim etadi.

Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.

Karmel tog‘i Isroilning shimoliy qismida, O‘rta yer dengizi sohillari yaqinida joylashgan. U taxminan shimoli-g‘arbdan janubi-sharqqa qarab cho‘zilgan bo‘lib, qariyb 39 mil (63 kilometr) ga cho‘ziladigan salobatli tog‘ tizmasini hosil qiladi. Megiddo vodiysi, shuningdek, Yizreel vodiysi deb ham ataladi, Karmel tog‘ining janubi-sharqida joylashgan. Karmel tog‘i bilan Megiddo vodiysi masofa jihatidan bir-biriga nisbatan ancha yaqin joylashgan. Ular orasidagi to‘g‘ri chiziq bo‘ylab masofa (qush uchgan yo‘nalishda) taxminan 20–25 milni (32–40 kilometrni) tashkil etadi. Karmel tog‘ining g‘arb tomonida O‘rta yer dengizi, Megiddo vodiysi va Yizreel vodiysining sharq tomonida esa Jalila dengizi joylashgan bo‘lib, u Tiberiya ko‘li yoki Kinneret ko‘li nomi bilan ham tanilgan.

In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.

Vahiy kitobida Armageddon jangi Megiddo vodiysini ko‘rsatadi, va ilhom payg‘ambarlikni o‘rganuvchilar Vahiy kitobi o‘z xabarini so‘zma-so‘z ma’noda bayon qilmoqda, deb ishonishlarini istamagan; shu bois, Armageddonni (Megiddo) Armageddon deb ataganida, “har” so‘zini ishlatdi; bu so‘z “tog‘” degan ma’noni anglatadi va shu orqali bu jang ajdarho, hayvon va soxta payg‘ambar dunyoni yetaklaydigan so‘nggi jangning ruhiy tasviri ekanini ravshan ko‘rsatadi.

By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.

Yuhanno Magiddoni Armageddon deb belgilab, uni so‘zma-so‘z ma’nodagi jo‘g‘rofiy joy sifatida tushunmaslik kerakligini aniq ko‘rsatdi, chunki Magiddo vodiy bo‘lib, unda tog‘lar yo‘q. Uning yaqinida Karmil tog‘i joylashgan bo‘lib, u yerda Ilyosning Axab va Izabelning payg‘ambarlari bilan to‘qnashuvi yuz bergan; shu tariqa Magiddo ham, Karmil tog‘i ham Armageddonning oxirgi jangining timsollari hisoblanadi.

If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.

Agar siz Quddus, Karmel tog‘i va Megiddo vodiysi bilan bir uchburchak chizsangiz, Quddus o‘sha uchburchakning janubi-sharqiy burchagida, Karmel tog‘i shimoli-g‘arbda, Megiddo vodiysi esa shimoli-sharqda joylashgan bo‘ladi. Armageddon jangini ramziy tarzda ifodalovchi hudud ikki dengiz bilan chegaralangan bo‘lib, shimol podshohi (Zamonaviy Bobilning fohishasi) dengizlar bilan ulug‘ muqaddas tog‘ orasida o‘z nihoyasiga yetadi. Va o‘sha paytda insoniy sinov muddati yopiladi.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. 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 11:44–12:1.

> Lekin sharqdan va shimoldan kelgan xabarlar uni bezovta qiladi; shu bois u ko‘plarni halok qilish va butunlay yo‘qotish uchun ulkan qahr bilan chiqadi. U o‘z saroyining chodirlarini dengizlar orasida, ulug‘ muqaddas tog‘da tikadi; ammo u o‘z nihoyasiga yetadi, va unga hech kim yordam bermaydi. Va o‘sha vaqtda xalqing farzandlari uchun turadigan ulug‘ shahzoda Mikoil qo‘zg‘aladi; va shunday bir kulfat vaqti bo‘ladiki, xalqlar paydo bo‘lganidan to o‘sha vaqtgacha hech qachon bunday bo‘lmagan; va o‘sha vaqtda xalqing, ya’ni kitobda yozilgan holda topilgan har bir kishi, qutqariladi. Doniyor 11:44–12:1.

The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.

Ilyosning uch karra tatbiqi Xudoning xalqining shimol podshohi bilan tashqi to‘qnashuvini ifodalaydi; u esa dunyoni Armageddonga yetaklaydigan ajdarho, hayvon va soxta payg‘ambardan iborat uch karra ittifoqning boshidir. Ilyosning ushbu uch karra ittifoqqa timsol bo‘lgan uch dushmani Axab edi; u Vahiyning o‘n yettinchi bobidagi, Bobil fohishasi bilan zino qiladigan va o‘z shohligini fohishaga “bir soat”ga berishga rozi bo‘ladigan o‘n podshohni ifodalovchi shimoldagi o‘n qabilaning podshohi edi; bu esa yakshanba qonuni inqirozining “o‘sha soati”dir. Bobil fohishasi Izabel orqali ifodalangan edi, Izabelning Baal payg‘ambarlari va butazor kohinlari esa soxta payg‘ambarni ifodalaydi.

The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.

Yakshanba qonuni inqirozi Qo‘shma Shtatlarda tez orada keladigan Yakshanba qonuni bilan boshlanadi va Mikoil oyoqqa turganida nihoyasiga yetadi. O‘sha Yakshanba qonuni kelganda, Vahiy kitobining o‘n sakkizinchi bobidagi ikkinchi ovoz Xudoning boshqa suruvini Bobildan tashqariga chorlaydi. Bobildan chiqishga bo‘lgan da’vatdan sinov muddatining yopilishigacha bo‘lgan davr Bobil fohishasining hukm qilinishi davridir. Bu, shuningdek, Muqaddas Ruh o‘lchovsizlik bilan yog‘diriladigan davrdir. Bu, Tir fohishasi bilan birgalikda hukmronlik qilishga rozi bo‘lgan o‘n podshohning, endi unutilmagan o‘sha fohisha bilan qo‘shhokimlik qilishga kelishgan “soat”idir. Bu Vahiy kitobining o‘n birinchi bobidagi buyuk “zilzila”ning “soat”i bo‘lib, unda bir yuz qirq to‘rt ming kishi bir bayroq sifatida ko‘tariladi.

> And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.

> Yer yuzining u bilan zinokorlik qilib, hashamat ichida yashagan shohlari uning yonayotganining tutunini ko‘rganlarida, u uchun yig‘lab, motam tutadilar; uning azobidan qo‘rqib, uzoqdan turib: “Voy, voy, ey ulug‘ shahar Bobil, ey qudratli shahar! Chunki hukming bir soat ichida yetib keldi”, — deydilar. Vahiy 18:9, 10.

Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”

Xuddi Yuhanno ruhiy haqiqatni, literal emas, ko‘rsatish uchun Magiddoni Magiddoning tog‘i (“har”) deb belgilaganidek, Bobil va Tir fohishasining hukmi ham “soat” ichida, shuningdek bir “kun”da sodir bo‘ladigan qilib ko‘rsatilgan.

> Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.

> Shuning uchun uning balolari bir kunda kelur: o‘lim, motam va ocharchilik; va u butunlay olovda kuydirilur, chunki uni hukm qiluvchi Egamiz Xudo qudratlidir. Vahiy 18:8.

After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.

1844-yil 22-oktabrdan keyin payg‘ambarlik vaqti endi payg‘ambarlik ma’nosida qo‘llanilmaydi, shu sababli papalik hokimiyatining hukmi bir “soat” ichida, shuningdek bir “kun” ichida sodir bo‘ladigan qilib tasvirlanadi. Uning hukmining “soati” — bu Amerika Qo‘shma Shtatlaridagi yakshanba qonunidan inoyat muddatining yopilishigacha bo‘lgan payg‘ambarlik davridir. Oxirgi kunlardagi Ilyosni ko‘rib chiqishda bu davrni belgilab olish muhimdir, chunki Ilyosning Karmil tog‘idagi jangi Xudoning oxirgi kunlardagi xalqining ichki sinovidan keyin keladi, va jamoat hamda dunyo uchun sinov davri bir xil payg‘ambarlik boshlanishlari va yakunlarini o‘z ichiga oladi.

The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.

Vahiy kitobining o‘n sakkizinchi bobidagi ikki ovoz ikki jamoatga qaratilgan ikki alohida da’vatni ifodalaydi. Birinchi jamoat — Vahiy kitobining yettinchi bobidagi bir yuz qirq to‘rt mingdir, da’vat etilgan ikkinchi jamoat esa Vahiy kitobining yettinchi bobidagi ulug‘ olomondir. Bir yuz qirq to‘rt mingga qaratilgan da’vat Muqaddas Ruh o‘lchov bilan quyilayotgan paytda beriladi, ulug‘ olomonga qaratilgan da’vat esa Muqaddas Ruh o‘lchovsiz quyilayotgan paytda beriladi.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).

> “Payg‘ambar shunday deydi: ‘Men osmondan tushib kelayotgan, buyuk hokimiyatga ega bo‘lgan boshqa bir farishtani ko‘rdim; va yer uning ulug‘vorligidan yorishdi. Va u kuchli ovoz bilan qattiq nido qilib dedi: Buyuk Bobil quladi, quladi, va jinlarning maskaniga aylandi’” (Vahiy 18:1, 2). Bu ikkinchi farishta tomonidan berilgan ayni o‘sha xabardir. Bobil quladi, “chunki u barcha xalqlarga o‘z zinosi g‘azabining sharobidan ichirdi” (Vahiy 14:8). Bu qanday sharob? — Uning soxta ta’limotlari. U dunyoga to‘rtinchi amrning Shabbati o‘rniga soxta shabbatni berdi va Shayton ilk bor Momo Havoga Adanda aytgan yolg‘onni — jonning tabiiy o‘lmasligi haqidagi ta’limotni — takrorladi. U shunga o‘xshash ko‘plab xatolarni keng va uzoqqa yoyib, “insonlarning amrlarini ta’limot deb o‘rgatdi” (Matto 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Iso O‘zining ommaviy xizmatini boshlaganida, Ma’badni uning muqaddas narsalarni tahqirlovchi bulg‘anishidan pokladi. Uning xizmatining so‘nggi amallari orasida Ma’badning ikkinchi bor poklanishi ham bor edi. Xuddi shuningdek, dunyoni ogohlantirish uchun olib boriladigan so‘nggi ishda jamoatlarga ikki alohida da’vat qilinadi. Ikkinchi farishtaning xabari shunday: ‘Bobil yiqildi, yiqildi, o‘sha buyuk shahar, chunki u barcha xalqlarga o‘z zinokorligining g‘azab sharobidan ichirdi’ (Vahiy 14:8). Va uchinchi farishtaning xabaridagi baland nidoda osmondan bir ovoz eshitiladi: ‘Undan chiqinglar, ey Mening xalqim, toki uning gunohlariga sherik bo‘lmanglar va uning balolaridan olmanglar. Chunki uning gunohlari osmonga qadar yetdi, va Xudo uning nohaqliklarini esladi’ (Vahiy 18:4, 5).” Selected Messages, 2-kitob, 118.

The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.

Qudratli farishta Vahiy kitobining o‘n sakkizinchi bobining bajo bo‘lishida, ya’ni Islomning “sharq shamoli” kirib kelishi bilan 2001-yil 11-sentyabrda Nyu-York shahrining ulkan binolari qulatilgan paytda, osmondan tushib keldi. So‘ng u “baland ovoz bilan qattiq qichqirib, dedi: Ulug‘ Bobil yiqildi, yiqildi va jinlarning maskaniga aylandi.” Shundan keyin to‘rtinchi oyatda osmondan “yana bir ovoz eshitiladi, u shunday deydi: ‘Undan chiqinglar, ey Mening xalqim.’” Bu ikki ovoz “jamoatlarga qilingan ikki alohida chaqiriq”dir. Oxirgi kunlardagi Xudoning ikki alohida jamoati yuz qirq to‘rt ming va buyuk olomon sifatida aniqlanadi.

The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).

Yuz qirq to‘rt ming kishining sinov davri uchinchi Qayg‘uning Islomidan boshlanadi; Ishayo uni “sharq shamoli kuni” deb belgilaydi. O‘sha sinov davri Amerika Qo‘shma Shtatlarida tez orada keladigan yakshanba qonuni va maxluqning tamg‘asining majburiy tatbiq etilishi bilan nihoyasiga yetadi. Maxluq shimol shohining soxta nusxasi, zamonaviy Bobilning boshidir. Bobil Doniyorning yettinchi bobidagi sherdir; Yahudodan bo‘lgan itoatsiz payg‘ambar esa, Laodikeya Adventizmini ifodalab, Islomning “eshagi” bilan boshlanadigan (2001-yil 11-sentabr) va “sher” (zamonaviy Bobil) bilan yakunlanadigan davr ichida halok bo‘ladi.

In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.

Laodikeya Adventizmining itoatsiz payg‘ambarining “qabri” sifatida tasvirlangan vaqt davrida, yuz qirq to‘rt minglik jamoatga aniq bir da’vat qilinishi bilan, kechki yomg‘ir o‘lchab beriladi. O‘sha davr tugagach, Amerika Qo‘shma Shtatlaridagi yakshanba qonunini ifodalovchi “buyuk zilzila”ning “soati”da, Vahiy o‘n sakkizning ikkinchi ovozi davri yetib keladi; bu davr shimol podshohining belgisi bo‘lgan yirtqichning belgisi joriy etilishi bilan boshlanadi. Ayni paytda uchinchi Voyning Islom dini murtad dunyo ustiga bosqichma-bosqich kuchayib boruvchi hukmni keltirish uchun ishlatiladi. “Buyuk olomon” jamoatiga qilingan o‘sha ikkinchi aniq da’vat davomida yuz qirq to‘rt mingliklarning “bayrog‘i” tomonidan e’lon qilingan xabar “shimol podshohi”ning “belgisi”ni hamda “sharq farzandlari” sifatida tasvirlangan uchinchi Voyning Islomi rolini aniqlab beradi.

The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.

Doniyor kitobining o‘n birinchi bobidagi qirq to‘rtinchi oyatda papalik hokimiyatini g‘azablantiradigan va papalikning yakuniy qon to‘kilishini boshlab beradigan xabar “sharqdan kelgan xabarlar” (Islom) va “shimoldan” (hayvonning tamg‘asi) sifatida tasvirlanadi. O‘sha davrda ham, xuddi avvalgi davrdagidek, “sharq shamoli”ning Islom’i davrni boshlash uchun Amerika Qo‘shma Shtatlari ustiga hukm olib keladi, va davr shimol podshohi “ikki dengiz oralig‘ida va ulug‘ muqaddas tog‘ yonida”, Megiddo vodiysida va Karmel tog‘ida, o‘z nihoyasiga yetganida tugaydi.

The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.

Zamonaviy Bobil uchun uning o‘lim to‘shagini (qabri) ifodalovchi hukm davri sharq timsoli bilan boshlanib, shimol timsoli bilan tugaydi; xuddi itoatsiz Laodikiyalik payg‘ambar uchun o‘lim to‘shagi jamoatlarga qilingan birinchi aniq da’vat bilan nihoyasiga yetganidek. Betheldagi yolg‘onchi payg‘ambar bilan Yahudodagi itoatsiz payg‘ambar dafn etilgan qabr (o‘lim to‘shagi) “eshak” va “sher” orasida ifodalanadi.

Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.

Ilyos Xudoning oxirgi kunlardagi xalqini ifodalaydi; ular Axab, Izabel va Izabelning payg‘ambarlari bilan ifodalangan uch karrali dushmanga ro‘baro‘ bo‘lgan edilar. Izabel Fiyatira nomli to‘rtinchi jamoatdagi papalik hokimiyatining timsolidir, va Karmilda uning payg‘ambarlari Baal payg‘ambarlari hamda butazor ruhoniylari bilan ifodalangan edi. Baal erkak xudoni ifodalaydi, butazor ruhoniylari esa ayol ma’buda Ashtorotni ifodalagan; shu tariqa Izabelning soxta payg‘ambarlari erkak va ayoldan tarkib topgan bo‘lib, bu Vahiy kitobida hayvonning surati bilan ifodalangan Jamoat va Davlat birikmasini ifodalaydi.

It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.

Amerika Qo‘shma Shtatlari avvalo Amerika Qo‘shma Shtatlarida, so‘ngra esa dunyoda hayvonning suratini tiklaydi, va aynan Amerika Qo‘shma Shtatlari uch karra ittifoqning soxta payg‘ambaridir. O‘n qabilaning shohi Axab Vahiy kitobining o‘n yettinchi bobidagi o‘n shohni, ya’ni ajdarhoni ifodalaydi, Izabel esa hayvondir. Ilyos Karmal tog‘ida Zamonaviy Bobilning uch karra ittifoqiga qarshi to‘qnashuvda edi; o‘sha yerda Bobil fohishasi unga yordam beradigan hech kim bo‘lmagan holda o‘z nihoyasiga yetadi. Ilyosning uch karra tatbiqi Xudoning oxirgi kunlardagi xalqiga qarshi ko‘tariladigan tashqi to‘qnashuvni ifodalaydi, va Ilyos o‘sha uch hokimiyat bilan bevosita to‘qnashuvda bo‘lgan payg‘ambarni ifodalaydi.

An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.

Ilyos haqidagi hikoyaning muhim bir unsuri “yomg‘ir”dir; u to‘qnashuv tarixida yog‘diriladigan keyingi yomg‘irni ifodalaydi. Karmil tog‘idagi to‘qnashuvga olib boruvchi davrda Ilyos, o‘z so‘zidan boshqa hech qanday yomg‘ir bo‘lmasligini ochiq aytgan. Izebil hukmining “soati”ga olib boruvchi davr jamoatlarga berilgan birinchi aniq “ovoz” bilan ifodalangan davrdir. O‘sha “ovoz” 2001-yil 11-sentabrda yetib keldi va o‘sha davrda “yomg‘ir” faqat “o‘lchab berildi”; o‘sha davrda Habakkukning munozarasiga aloqador bo‘lgan keyingi yomg‘ir haqidagi ikki raqobatdosh xabar mavjud edi. Ulardan biri Tammuz uchun yig‘lashning qalbaki xabari bo‘lib, u “tinchlik va xavfsizlik xabari”ni ifodalar edi, ikkinchisi esa Islomning uchinchi Voyi haqidagi haqiqiy xabar edi.

The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.

Haqiqiy “keyingi yomg‘ir” xabari uchinchi Voyning Islomga oid o‘rniga asoslangan edi. O‘sha xabar bitta manbadan (ya’ni Future for America’dan) kelib chiqqan edi va tarix haqiqiy xabarning to‘g‘riligini tasdiqlaguncha hamda ayni shunday bir zamonda “tinchlik va xotirjamlik” xabarining nodonligini ham tasdiqlaguncha, bu ikki xabar ustunlik uchun kurashib keldi.

> “The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Doniyor va Yuhannoning bashoratlari tushunilmog‘i lozim. Ular bir-birini sharhlaydi. Ular dunyoga har bir kishi tushunishi kerak bo‘lgan haqiqatlarni beradi. Bu bashoratlar dunyoda guvohlik bo‘lishi kerak. Ular shu oxirgi kunlarda amalga oshishi orqali o‘zlarini o‘zlari izohlaydi.” Kress Collection, 105.

The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.

Ilyosning uch karra qo‘llanishidagi birinchi bajo bo‘lishi, Iso Yahyo payg‘ambar deb tanitgan ikkinchi Ilyos tomonidan tasdiqlanadi. O‘sha ikki guvoh birgalikda uchinchi Ilyosni tasdiqlaydi.

> And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.

> Ular ketayotganlarida, Iso xalqlarga Yahyo haqida so‘zlay boshladi: “Sizlar sahroga nimani ko‘rgani chiqqan edingiz? Shamol silkitadigan qamishnimi? Unday bo‘lmasa, nimani ko‘rgani chiqqan edingiz? Yumshoq kiyimlar kiygan odamnimi? Mana, yumshoq kiyim kiyadiganlar shohlar saroylaridadir. Unday bo‘lmasa, nimani ko‘rgani chiqqan edingiz? Payg‘ambarnimi? Ha, sizlarga aytaman, payg‘ambardan ham ulug‘rog‘ini. Chunki bu o‘sha zotdirki, u haqda yozilgandir: ‘Mana, Men O‘z elchimni Sening yuzing oldidan yuboraman, u Sening yo‘lingni oldingda hozirlaydi’. Darhaqiqat, sizlarga aytaman: ayollardan tug‘ilganlar orasida Yahyo Cho‘mdiruvchidan buyugi chiqmagan; ammo Osmon Shohligida eng kichik bo‘lgan ham undan buyukdir. Yahyo Cho‘mdiruvchining kunlaridan hozirgacha esa Osmon Shohligi zo‘rlik bilan olinmoqda, va zo‘ravonlar uni kuch bilan egallab oladilar. Chunki barcha payg‘ambarlar va Tavrot Yahyogacha bashorat qilganlar. Agar buni qabul qilmoqchi bo‘lsangizlar, kelishi kerak bo‘lgan Ilyos shudir. Eshitadigan qulog‘i bor eshitsin”. Matto 11:7–15.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.

> “Bugun, Ilyos va Yahyo Cho‘mdiruvchining ruhi va qudratida, Xudo tomonidan tayinlangan xabarchilar hukmga mahkum bir dunyoning e’tiborini sinov muddatining yakunlovchi soatlari hamda Masih Iso Shohlarning Shohi va Rabblarning Rabbi sifatida zohir bo‘lishi bilan bog‘liq holda tez orada yuz berajak tantanavor voqealarga qaratmoqdalar. Tez orada har bir inson tanada qilgan ishlari uchun hukm qilinadi. Xudoning hukm soati kelgan, va yer yuzidagi Uning jamoati a’zolari zimmasida, go‘yo abadiy halokatning naq chekkasida turganlarni ogohlantirishdek tantanavor mas’uliyat yotadi. Keng dunyodagi har bir quloq soluvchi inson uchun buyuk kurashda muhokama qilinayotgan, butun insoniyatning taqdirlari osilib turgan o‘sha tamoyillar ravshan qilib ochib berilishi lozim.”

> “In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.

> “Inson o‘g‘illari uchun sinov muddatining ushbu so‘nggi lahzalarida, har bir jonning taqdiri tez orada abadiy ravishda hal etilajak bir paytda, osmonu yerning Rabbisi O‘z jamoatidan hech qachongidan ham ko‘ra uyg‘onib, faoliyatga kirishishini kutadi. Masihda qimmatli haqiqatni bilish orqali ozod qilinganlar, Rabbiy Iso tomonidan O‘zining tanlanganlari deb qaraladi, yer yuzidagi boshqa barcha xalqlardan ustun marhamat topganlar hisoblanadi; va U ulardan ularni zulmatdan O‘zining ajoyib nuriga chorlagan Zotning maqtovlarini e’lon qilishlarini kutmoqda. Shu qadar saxiylik bilan ato etilayotgan barakalar boshqalarga ham yetkazilishi kerak. Najot haqidagi xushxabar har bir millatga, qabilaga, tilga va xalqqa yetib borishi lozim.”

> “In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.

> “Qadimgi payg‘ambarlarning vahiylarida ulug‘vorlik Egasi bo‘lgan Rabbiy O‘zining ikkinchi kelishidan oldingi zulmat va imonsizlik kunlarida O‘z jamoatiga alohida nur ato etayotgan Zot sifatida tasvirlangan. Solihlik Quyoshi sifatida U O‘z jamoati uzra ‘qanotlarida shifo bilan’ porlab chiqishi kerak edi. Malaki 4:2. Va har bir haqiqiy shogirddan hayot, jasorat, ko‘mak va haqiqiy shifo uchun bir ta’sir tarqalishi kerak edi.”

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.

> “Masihning kelishi bu yer tarixining eng zulmatli davrida sodir bo‘ladi. Nuh va Lut kunlari Inson O‘g‘lining kelishidan darhol oldingi dunyo holatini tasvirlaydi. Muqaddas Yozuvlar bu zamonga ishora qilib, Shayton butun qudrati bilan va ‘har qanday nohaqlik aldovlari bilan’ ish tutishini e’lon qiladi. 2 Salonikaliklarga 2:9, 10. Uning faoliyati bu oxirgi kunlardagi tez sur’atlarda ortib borayotgan zulmat, son-sanoqsiz xatolar, bid’atlar va aldovlar orqali ravshan namoyon bo‘lmoqda. Shayton nafaqat dunyoni asirlikda olib bormoqda, balki uning aldanishlari Rabbimiz Iso Masihning nomini tutuvchi jamoatlarga ham xamirturushdek singib bormoqda. Buyuk murtadlik yarim tun zulmatidek chuqur qorong‘ilikka aylanadi. Xudoning xalqi uchun bu sinov kechasi, yig‘i kechasi, haqiqat yo‘lida quvg‘in kechasi bo‘ladi. Ammo ana shu zulmat kechasidan Xudoning nuri porlab chiqadi.” Payg‘ambarlar va Shohlar, 716, 717.

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