Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.
Doniyorning o‘n birinchi bobida bashoratning bir necha satrlari bor bo‘lib, ularning barchasi bobning so‘nggi olti oyati bilan uyg‘unlashadi. Oxirzamon davridagi 1989-yildan boshlab qirqinchi oyat tarixiga va qirq birinchi oyatdagi yakshanba qonunigacha mos keladigan qism, so‘nggi kunlargacha muhrlangan bashorat qismidir. Bu, sinov muddati yopilishidan sal oldin muhrdan ochiladigan Iso Masihning Vahiy kitobiga Doniyorning to‘ldiruvchi qismidir. Ikkinchi oyat Trampni — oxirgi respublikachi prezidentni, oxirgi Prezidentni, yettitadan bo‘lgan sakkizinchi Prezidentni — tanishtiradi; u 2015-yilda o‘z nomzodini e’lon qilganida globalistlarni qo‘zg‘ata boshlagan eng boy prezidentdir. O‘ninchi oyat 1989-yilni ko‘rsatadi, o‘n birinchi va o‘n ikkinchi oyatlar esa 2014-yilda boshlangan Ukraina urushini, Putinning g‘alabasi va undan keyingi halokatini ko‘rsatadi.
Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.
O‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlar qirqinchi oyatdagi uchta jangning uchinchisini tasvirlaydi; u 1989-yilda Sovet Ittifoqining qulashidan boshlanadi, so‘ngra Ukraina urushi keladi, undan keyin esa Panium jangi bo‘lib, u Qo‘shma Shtatlardagi murtad protestantizmning dunyo globalistlariga qarshi tashqi kurashini ifodalaydi.
Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.
Murtad protestantizm ustunlik qiladi va yaqinda joriy etiladigan yakshanba qonunida amalga oshiriladigan uch tomonlama ittifoqning ierarxik munosabatini o‘rnatadi. Mahluq — katolitsizm bo‘lib, u uch hokimiyatning boshidir; u Izabel va boshqa ko‘plab ramzlar orqali tasvirlanadi. U mahluq ustidan hukmronlik qiladigan va unga minib olgan fohishadir.
The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.
Soxta payg‘ambar — eri Axab orqali ifodalangan Amerika Qo‘shma Shtatlaridir; Axab ajdarning o‘n bo‘lakli shohligining boshidir. Miloddan avvalgi 200-yildagi Panium jangi globalizm bilan murtad Protestantizm o‘rtasidagi tashqi kurashning timsolidir. Ichki kurash esa miloddan avvalgi 167-yildagi qo‘zg‘olon bilan ifodalangan bo‘lib, undan keyin miloddan avvalgi 164-yilda Xannuka munosabati bilan yodga olinadigan ma’badning qayta bag‘ishlanishi sodir bo‘lgan; so‘ngra miloddan avvalgi 161-yildan 158-yilgacha bo‘lgan davr keladi, bu davr Amerika Qo‘shma Shtatlari “ittifoq” orqali ifodalanganidek, katoliklikning cherkov va davlat birligi qiyofasini tiklaydigan holatning timsolidir.
In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.
O‘n uchinchi oyatda Uriya Smit bizga shuni ma’lum qiladiki, Rofiya jangidan o‘n to‘rt yil o‘tgach, Ptolemey “me’yor bilmaslik va buzuqlik” oqibatida vafot etadi va uning o‘rniga o‘g‘li, o‘sha paytda to‘rt yoki besh yoshli bola bo‘lgan Ptolemey Epifanes taxtga o‘tiradi. “Antiox esa ayni o‘sha davrda o‘z saltanatidagi isyonni bostirib, sharqiy viloyatlarni bo‘ysundirib va itoatda mustahkamlab, yosh Epifanes Misr taxtiga chiqqan paytda har qanday yurish uchun bo‘sh edi.” Putinning qisqa muddatli g‘alabasi tugagach, Tramp Misrning yangi go‘dak podshohi bilan hisoblashishga tayyor bo‘ladi. Biroq u buni qilishidan avval, Qo‘shma Shtatlar ichida yuz bergan “bir isyonni bostirgan” bo‘ladi.
When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.
Trump saylanganida, u 1798-yildagi Chet elliklar va Ig‘vo to‘g‘risidagi qonunlar orqali oldindan timsollangan qonunlarni, fuqarolar urushiga javoban birinchi Respublikachi prezident qilganidek, “habeas corpus”ni to‘xtatib turish bilan birga amalga oshiradi. Uning xatti-harakatlari, shuningdek, prezident Grant Ku Klux Klan bilan shug‘ullanganida, F. D. Roosevelt Ikkinchi jahon urushi davrida yaponlar va boshqalarni qamoqqa tashlaganida, hamda so‘nggi George Bush Patriot Actni joriy etganida namoyon bo‘lgan xatti-harakatlar orqali ham oldindan timsollangan.
He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”
U, Seleuk singari, Qo‘shma Shtatlardagi isyonni bostiradi, so‘ngra nigohini Misrning “bola podshohi”ga qaratadi. Shunday qilish bilan u Makedoniyalik Filipp bilan ittifoq tuzadi, chunki Smit shunday qayd etadi: “Ayni paytda, Makedoniya podshohi Filipp Antiox bilan Ptolemeyning hukmronliklarini o‘zaro bo‘lib olish uchun ahd tuzdi; ularning har biri o‘ziga eng yaqin va eng qulay joylashgan qismlarni olishni ko‘zlagan edi. Mana, janub podshohiga qarshi bashoratni bajo keltirishga yetarli darajadagi bir ko‘tarilish shu edi va, shubhasiz, bashorat nazarda tutgan ayni voqealarning o‘zi edi.”
Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.”
Tramp Rossiya masalasi va Putinning qulashidan kelib chiqqan oqibatlarni bartaraf etishning murakkabliklarini hal etish uchun NATO xalqlari (Birlashgan Millatlar Tashkiloti) bilan mustahkam ittifoq tuzadi. O‘sha paytda, o‘n to‘rtinchi oyatga va Smithning sharhiga ko‘ra, “yangi bir qudrat maydonga kiradi.” Papalik Rossiyani va uning yo‘ldoshlarini NATO hamda Amerika Qo‘shma Shtatlarining hokimiyatidan himoya qilish uchun aralashadi yoki Smithning sharhida keltirilganidek, “Rim so‘zladi; va tez orada Suriya hamda Makedoniya o‘z tushlarining manzarasiga o‘zgarish yaqinlashayotganini anglab yetdilar. Rimliklar Misrning yosh shohi foydasiga aralashdilar va u Antiox hamda Filip tomonidan rejalashtirilgan halokatdan himoya qilinishi kerak, degan qat’iy qarorga keldilar. Bu miloddan avvalgi 200-yil edi va Rimliklarning Suriya hamda Misr ishlariga ilk muhim aralashuvlaridan biri bo‘ldi.”
Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.
Shundan so‘ng, Tirning fohishasi bo‘lmish Rim o‘z qo‘shiqlarini kuylashni va yer yuzining shohlari bilan zino qilishni boshlaydi; oradan atigi ikki oyat o‘tib, o‘sha shohlar unga to‘la itoatga keladilar. Xuddi o‘sha vaqtda Panium jangi yuz berdi. Miloddan avvalgi 200-yil Tirning fohishasi kuylashni boshlaganini ko‘rsatadi, va u buni o‘zaro manfaatlari uchun bo‘lib olishga endigina kelishib olgan Qo‘shma Shtatlar va Birlashgan Millatlar Tashkilotidan Rossiyani himoya qilish munosabati bilan qiladi. Fohisha ularning har ikkisidan ustun keladi, biroq shundan keyin Panium “jangi” sodir bo‘ladi va Qo‘shma Shtatlar Birlashgan Millatlar Tashkiloti ustidan g‘alaba qiladi.
Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.
Ramziy ma’noda, o‘ttiz uch yil o‘tib, Modiyn qo‘zg‘oloni Qo‘shma Shtatlarda boshlanadi. Ramziy ma’noda, undan uch yil o‘tib, Hanukka bilan ifodalangan, protestantizm deb ataluvchi tuzum va Konstitutsiyaviy Respublikaning qayta bag‘ishlanishi qaror topadi. Ramziy ma’noda, undan yana uch yil o‘tib, yahudiylarning Rim bilan ittifoqi orqali ifodalangan davr boshlanadi.
The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.
So‘nggi harakatlar tezkor bo‘ladi, shunday ekan, oyatlarda qirq sakkiz yil bilan ifodalangan tarix tez sodir bo‘ladigan voqealar ketma-ketligini tasvirlamoqda; bashorat esa bu voqealar 1989 yilda oxirzamon vaqtida boshlanganini aniq belgilagan, undan keyin 2014 yilda o‘n birinchi va o‘n ikkinchi oyatlardagi ikkinchi jang keladi, undan keyin esa 2015 yil keladi, o‘shanda Tramp prezidentlikka o‘z nomzodini e’lon qildi va shu tariqa globalizmni qo‘zg‘atishga qaratilgan bashoratiy ishini boshladi. Tramp allaqachon davom etayotgan Fuqarolar urushini bostirish ishini boshlagach, u Birlashgan Millatlar Tashkiloti (NATO — Makedoniyalik Filipp) bilan ittifoq tuzishga urinadi, va Rim kuylay boshlaydi. Bu urinishdagi ittifoq Panium jangi bilan ifodalangan ikki kuch o‘rtasidagi ustunlik uchun kurashga aylanadi.
Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.
Demak, Paniyum o‘n uchinchi oyatning yo‘l-belgisidir; aynan shu yerda Yakshanba qonunidan oldin keladigan yakuniy tezkor harakatlar boshlanadi. Barcha payg‘ambarlar o‘zlari yashagan zamondan ko‘ra dunyoning oxiri haqida ko‘proq so‘zlaganlar, va, albatta, Iso barcha payg‘ambarlarning eng ulug‘i edi. Xochdan sal avval, Yakshanba qonunining timsoli bo‘lgan va o‘n oltinchi oyat bilan ifodalangan o‘sha voqea arafasida, Iso O‘z shogirdlari bilan Paniyumga safar qildi. Uning u yerda bo‘lgan vaqti va u yerda bayon etgan saboqlari tez orada keladigan Paniyum Jangi bilan uyg‘unlashadi. Tarix davomida Paniyum bir necha nomga ega bo‘lgan, va Masih davrida Paniyumning nomi Kesariya Filippi edi.
“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.
“Endi Iso va Uning shogirdlari Qaysariya Filipi atrofidagi shaharlardan biriga kelgan edilar. Ular Jalilaning chegaralaridan tashqarida, butparastlik hukm surgan bir hududda edilar. Bu yerda shogirdlar yahudiylikning boshqaruvchi ta’siridan chetlatilib, majusiylar sajdasi bilan yanada yaqinroq aloqaga keltirildilar. Ularning atrofida dunyoning barcha qismlarida mavjud bo‘lgan xurofot shakllari namoyon bo‘lardi. Iso bu narsalarga bo‘lgan nazar ularni majusiylar oldidagi o‘z mas’uliyatlarini his etishga olib kelishini istar edi. U bu hududda bo‘lgan davrida xalqqa ta’lim berishdan chekinishga va O‘zini yanada to‘laroq shogirdlariga bag‘ishlashga intildi.”
“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’
“U O‘zini kutayotgan azob-uqubatlar haqida ularga aytmoqchi edi. Ammo avval yolg‘iz ketib, Ularning yuraklari Uning so‘zlarini qabul qilishga tayyor bo‘lishi uchun ibodat qildi. Ularning oldiga qaytib kelgach, U yetkazmoqchi bo‘lgan narsani darhol bildirmadi. Buni qilishdan oldin, kelajakdagi sinov uchun mustahkamlanishlari maqsadida, U ularga O‘ziga bo‘lgan imonlarini e’tirof etish imkonini berdi. U so‘radi: «Odamlar Meni — Inson O‘g‘lini — kim deb aytadilar?»
“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.
Afsuski, shogirdlar Isroil o‘z Masihini tan olmay qolganini tan olishga majbur bo‘ldilar. Darhaqiqat, ayrimlar Uning mo‘jizalarini ko‘rganlarida, Uni Dovudning O‘g‘li deb e’lon qilgan edilar. Baytsaydada to‘ydirilgan olomon Uni Isroilning Shohi deb e’lon qilishni istagan edi. Ko‘plar Uni payg‘ambar sifatida qabul qilishga tayyor edilar; ammo Uni Masih deb ishonmadilar.
“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’
Endi Iso shogirdlarning o‘zlariga taalluqli bo‘lgan ikkinchi savolni berdi: «Sizlar esa Meni kim deysizlar?» Butrus javob berdi: «Sen Masihsan, tirik Xudoning O‘g‘lisan.»
“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.
“Avvalidanoq, Butrus Isoni Masih deb ishongan edi. Yahyo Cho‘mdiruvchining voizligi orqali gunohda ayblanib, Masihni qabul qilgan ko‘plab boshqalar esa, Yahyo qamoqqa tashlanib, o‘limga mahkum etilgach, uning missiyasiga nisbatan shubhalana boshladilar; endi esa ular uzoq vaqt kutgan Iso Masih ekaniga ham shubha qila boshladilar. Isoning Dovud taxtida O‘z o‘rnini egallashini qizg‘in kutgan shogirdlarning ko‘plari, Unda bunday niyat yo‘qligini anglagach, Uni tark etdilar. Ammo Butrus va uning hamrohlari o‘z sadoqatlaridan qaytmadilar. Kecha maqtov aytib, bugun esa hukm qiladiganlarning o‘zgaruvchan yo‘li Najotkorning haqiqiy izdoshining imonini barbod qilmadi. Butrus: “Sen Masihsan, barhayot Xudoning O‘g‘lisan”, deb e’lon qildi. U o‘z Rabbisini shohona sharaflar toj bilan ulashini kutib turmadi, balki Uni tahqirlanish holatida qabul qildi.”
“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.
“Peter o‘n ikki shogirdning imonini ifoda etgan edi. Biroq shogirdlar hali ham Masihning missiyasini anglashdan ancha yiroq edilar. Ruhoniylar va boshliqlarning qarshiligi hamda noto‘g‘ri talqinlari ularni Masihdan yuz o‘girishga olib kelolmagan bo‘lsa-da, baribir ularda katta sarosima uyg‘otardi. Ular o‘z yo‘llarini ravshan ko‘ra olmas edilar. Ilk tarbiyalarining ta’siri, ravvinlarning ta’limoti, an’ananing qudrati hanuz haqiqat haqidagi qarashlarini to‘sib turardi. Vaqti-vaqti bilan Isodan ularga qimmatli nur shu’lalari porlar edi, ammo ko‘pincha ular soyalar orasida paypaslab yurgan odamlarga o‘xshar edilar. Lekin aynan shu kuni, ular imonlarining buyuk sinovi bilan yuzma-yuz kelishlaridan oldin, Muqaddas Ruh ularga qudrat bilan nozil bo‘ldi. Bir oz muddatga ularning ko‘zlari “ko‘rinadigan narsalar”dan chetlatilib, “ko‘rinmaydigan narsalar”ni ko‘rishga qaratildi. 2 Korinfliklarga 4:18. Insoniylik niqobi ostida ular Xudoning O‘g‘lining ulug‘vorligini ilg‘adilar.”
“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’
Iso Butrusga javob berib dedi: “Sen baxtlisan, Simun Bar-Yuna; chunki buni senga tana va qon emas, balki osmondagi Otam ayon qildi.”
“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’
“Peter e’tirof etgan haqiqat imonlining e’tiqodining poydevoridir. U Masihning O‘zi abadiy hayot deb e’lon qilgan haqiqatdir. Ammo bu bilimga ega bo‘lish o‘zini ulug‘lash uchun hech qanday asos emas edi. U Peterga o‘zining biror donoligi yoki yaxshiligi tufayli ochilmagan edi. Insoniyat hech qachon o‘z-o‘zidan ilohiy haqiqatni bilishga erisha olmaydi. ‘U osmondan ham balanddir; sen nima qila olasan? Do‘zaxdan ham tubandir; sen nimani bila olasan?’ Ayub 11:8. Xudoning ‘na ko‘z ko‘rgan, na quloq eshitgan, na inson yuragiga kirgan’ chuqur haqiqatlarini bizga faqat farzandlik Ruhi ochib bera oladi. ‘Xudo bularni bizga O‘z Ruhi orqali ayon qildi, chunki Ruh hamma narsani, hatto Xudoning tub chuqurliklarini ham tadqiq etadi.’ 1 Korinfliklarga 2:9, 10. ‘Egamizning siri Undan qo‘rqadiganlar bilandir’; va Peterning Masihning ulug‘vorligini anglagani uning ‘Xudo tomonidan o‘rgatilgan’ ekanining dalili edi. Zabur 25:14; Yuhanno 6:45. Haqiqatan ham, ‘Baxtlisan, ey Simun Bar-Yo‘na, chunki buni senga tana va qon emas, balki osmonlardagi Otam ayon qildi.’”
“Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.
“Iso davom etib dedi: ‘Senga yana shuni aytamanki, sen Butrussan, va Men O‘z jamoatimni mana shu qoya ustiga quraman; do‘zax darvozalari esa unga bas kela olmaydi.’ Butrus so‘zi toshni, ya’ni yumalab yuradigan toshni anglatadi. Butrus jamoat asos solingan qoya emas edi. U o‘z Rabbisini la’natlab, qasam ichib inkor qilganida, do‘zax darvozalari unga bas kelgan edi. Jamoat esa do‘zax darvozalari bas kela olmaydigan Zotning ustiga qurilgan edi.”
“Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.
“Najotkorning kelishidan asrlar ilgari Muso Isroil najotining Qoyasiga ishora qilgan edi. Zaburchi: ‘qudratimning Qoyasi’ haqida kuylagan edi. Ishayo shunday yozgan edi: ‘Shuning uchun Rabbiy Xudo shunday deydi: Mana, Men Sionda poydevor uchun bir toshni, sinalgan toshni, qimmatbaho burchak toshini, mustahkam poydevorni qo‘yaman.’ Qonunlar takrori 32:4; Zabur 62:7; Ishayo 28:16. Butrusning o‘zi ilhom bilan yozib, bu bashoratni Isoga tatbiq etadi. U shunday deydi: ‘Agar sizlar Rabbimizning marhamatli ekanini tatib ko‘rgan bo‘lsangiz: Uning oldiga kelinglar, U tirik toshdir, garchi odamlar tomonidan rad etilgan bo‘lsa-da, ammo Xudo huzurida tanlangan va qadrli; sizlar ham tirik toshlar kabi ruhiy bir uy bo‘lib bunyod etilasizlar.’ 1 Butrus 2:3–5, R. V.”
“‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.
“‘Hech kim yotqizilgan poydevordan boshqa poydevor qo‘ya olmaydi; bu poydevor esa Iso Masihdir.’ 1 Korinfliklarga 3:11. ‘Mana shu qoya ustiga,’ dedi Iso, ‘Men O‘z jamoatimni quraman.’ Xudo va barcha samoviy aql egalari huzurida, ko‘rinmas do‘zax lashkari huzurida, Masih O‘z jamoatini tirik Qoya ustiga asosladi. O‘sha Qoya Uning O‘zidir,—biz uchun sindirilgan va ezilgan O‘z tanasidir. Shu poydevor ustiga qurilgan jamoatga qarshi do‘zax darvozalari ustun kelolmaydi.”
“How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.
Masih bu so‘zlarni aytganida jamoat naqadar ojiz ko‘ringan edi! Imonlilar atigi bir hovuchgina edi; ularga qarshi jinlar va yovuz odamlarning butun qudrati safarbar etilajak edi; ammo Masihning izdoshlariga qo‘rqmaslik lozim edi. O‘z qudratlarining Qoyasi ustiga qurilgan holda, ular qulatib tashlanmas edi.
“For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.
“Olti ming yil davomida imon Masih ustiga qurilib kelgan. Olti ming yil davomida shaytoniy g‘azabning toshqinlari va bo‘ronlari najotimiz Qoyasiga urilib kelgan; ammo U qimirlamay turibdi.
“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’
“Butrus jamoat e’tiqodining poydevori bo‘lgan haqiqatni bayon etgan edi, va Iso endi uni imonlilar butun jamoasining vakili sifatida sharafladi. U shunday dedi: ‘Men senga Osmon Shohligining kalitlarini beraman; va sen yer yuzida nimani bog‘lasang, u osmonda bog‘langan bo‘lur; va sen yer yuzida nimani yechsang, u osmonda yechilgan bo‘lur.’”
“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.
“‘Osmon Shohligining kalitlari’ — Masihning so‘zlaridir. Muqaddas Yozuvning barcha so‘zlari Unikidir va bu yerda shular jumlasiga kiradi. Bu so‘zlar osmonni ochish va yopish qudratiga egadir. Ular odamlarning qanday shartlar asosida qabul qilinishi yoki rad etilishini e’lon qiladi. Shunday qilib, Xudoning kalomini va’z qiluvchilarning xizmati hayotdan hayotga eltuvchi xushbo‘y hid yoki o‘limdan o‘limga eltuvchi hid bo‘ladi. Ularning vazifasi abadiy natijalar og‘irligi yuklatilgan bir missiyadir.”
“The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.
“Najotkor xushxabar ishini faqat Butrusning o‘ziga topshirmadi. Keyinroq, Butrusga aytilgan so‘zlarni takrorlab, U ularni bevosita jamoatga tatbiq etdi. Va ayni mazmun o‘n ikkiga ham imonlilar tanasining vakillari sifatida aytildi. Agar Iso shogirdlardan biriga boshqalaridan ustun bo‘lgan alohida hokimiyatni berganida edi, biz ularning qaysi biri eng ulug‘ bo‘lishi haqida bunchalik tez-tez bahslashganlarini ko‘rmagan bo‘lardik. Ular o‘z Ustozlarining irodasiga bo‘ysungan va U tanlagan zotni hurmat qilgan bo‘lardilar.”
“Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.
“Masih ularning boshlig‘i qilib bir kishini tayinlash o‘rniga, shogirdlarga shunday dedi: ‘Sizlarni Rabbi deb atashmasinlar’; ‘va ustoz deb ham atashmasinlar, chunki bitta Ustozingiz bor, ya’ni Masih.’ Matto 23:8, 10.”
“‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.
“Har bir erkakning boshi — Masihdir”. Hammasini Najotkorning oyoqlari ostiga bo‘ysundirgan Xudo, “Uni barcha narsalar ustidan Jamoatga bosh qilib berdi; Jamoat esa Uning badanidir, hammani hamma narsada to‘ldiruvchining to‘laligidir”. 1 Korinfliklarga 11:3; Efesliklarga 1:22, 23. Jamoat o‘z poydevori sifatida Masih ustiga qurilgandir; u o‘z boshi sifatida Masihga itoat etishi kerak. U insonga tayanmasligi va inson tomonidan boshqarilmasligi lozim. Ko‘plar jamoatdagi ishonchli bir mavqe ularga boshqa odamlar nimaga ishonishi va nima qilishi kerakligini buyurish vakolatini beradi, deb da’vo qiladilar. Xudo bu da’voni ma’qullamaydi. Najotkor shunday deydi: “Sizlarning hammangiz birodarlarsiz”. Hammaning boshiga vasvasa keladi va hamma xatoga yo‘l qo‘yishi mumkin. Yo‘l-yo‘riq uchun biz hech bir foniy mavjudotga tayanolmaymiz. Imonning Qoyasi — jamoatdagi Masihning tirik huzuridir. Eng zaif kishi ham shunga tayanishi mumkin, o‘zini eng kuchli deb bilganlar esa, agar Masihni o‘z qudratining manbai qilmasalar, eng zaif bo‘lib chiqadilar. “Insonga ishongan va o‘ziga tirgak qilib tanani olgan odam la’natlidir”. Egamiz “Qoyadir, Uning ishi mukammaldir”. “Unga tavakkal qiluvchilarning hammasi baxtlidir”. Yeremiyo 17:5; Qonunlar takrori 32:4; Zabur 2:12.
“After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.
“Butrusning e’tirofidan so‘ng, Iso shogirdlarga Uning Masih ekanini hech kimga aytmaslikni buyurdi. Bu buyruq kotiblar va farziylarning qat’iy qarshiligi sababli berilgan edi. Bundan tashqari, xalq, hatto shogirdlarning o‘zlari ham, Masih haqida shu qadar soxta tasavvurga ega edilarki, U haqda ommaviy e’lon ularga Uning fe’l-atvori yoki xizmati haqida hech qanday haqiqiy tushuncha bera olmas edi. Ammo U kundan-kunga ularga O‘zini Najotkor sifatida ayon qilib borar edi va shu tariqa U ularga O‘zi haqida Masih sifatidagi haqiqiy tushunchani berishni istar edi.
“The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.
“Shogirdlar hanuz Masihni dunyoviy shahzoda sifatida hukmronlik qiladi, deb kutar edilar. U O‘z maqsadini shuncha vaqt yashirib kelgan bo‘lsa-da, ular U doimo qashshoqlik va noma’lumlikda qolib ketmaydi, deb ishonar edilar; U O‘z shohligini o‘rnatadigan vaqt yaqin edi. Ruhoniylar va rabbinlarning nafrati hech qachon yengib o‘tilmasligi, Masih O‘z xalqi tomonidan rad etilishi, aldamchi sifatida hukm qilinishi va jinoyatchi kabi xochga mixlanishi,—bunday fikr shogirdlarning xayoliga hech qachon kelmagan edi. Ammo zulmat hukmronligining soati yaqinlashib kelayotgan edi, va Iso shogirdlariga ularning oldida turgan to‘qnashuvni ochib berishi kerak edi. U sinovni oldindan ko‘rib, g‘amgin edi.” The Desire of Ages, 411-415.
Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.
Doniyor kitobining o‘n birinchi bobidagi o‘n oltinchi oyat Amerika Qo‘shma Shtatlarida tez orada chiqadigan yakshanba qonunini ifodalaydi. O‘sha “zilzila” soatidan sal oldin yuz qirq to‘rt ming orasida bo‘lishga intilayotgan nomzodlar uyqularidan uyg‘otiladilar. Ularni uyg‘otadigan narsa — bashoratli xabardir. O‘sha paytda ikki toifa namoyon bo‘ladi va o‘n bokira haqidagi masalda ko‘rsatilganidek, bir toifaning idishlarida moy bor, boshqa toifaning esa yo‘q. Doniyor kitobining o‘n birinchi bobidagi o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan qism nafaqat yakshanba qonunidan oldingi bashoratli tarixni ifodalaydi, balki u “xabar”ni ham ifodalaydi; bu esa o‘n bokira haqidagi masal kontekstida, donolar Xudoning muhrini qabul qilishlari va buyuk zilzila soatida bayroq singari ko‘tarilishlari uchun ega bo‘ladigan “moy”dir. Endi ushbu maqolalar barcha maqolalarning cho‘qqisiga yetdi, chunki bu oyatlar ichida ifodalangan xabar ikki oltin quvur orqali pastga oqiziladigan oltin moydir.
We will continue this study in the next article.
Biz bu tadqiqotni keyingi maqolada davom ettiramiz.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Haqiqatga e’tiqod qilayotganini da’vo qiluvchilar shaytonga xizmat qilar ekanlar, uning do‘zaxiy soyasi ularning Xudo va osmon haqidagi qarashlarini to‘sib qo‘yadi. Ular o‘z birinchi muhabbatini yo‘qotganlar kabi bo‘ladilar. Ular abadiy haqiqatlarni ko‘ra olmaydilar. Xudo biz uchun tayyorlagan narsa Zakariyo kitobining 3 va 4-boblarida hamda 4:12–14 oyatlarida tasvirlangan: ‘Va men yana javob berib unga dedim: O‘zlaridan oltin moyni oqizib chiqarayotgan ikki oltin quvur orqali turgan bu ikki zaytun shoxchasi nima? U menga javob berib dedi: Bularning nima ekanini bilmaysanmi? Men esa dedim: Yo‘q, hazratim. Shunda u dedi: Bular butun yerning Rabbi huzurida turuvchi moylangan ikki kishidir.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Rabbiy resurslarga to‘ladir. Unda imkoniyatlar tanqisligi yo‘q. Bizning imonimizning sustligi, yerparastligimiz, arzimas gap-so‘zlarimiz, suhbatlarimizda namoyon bo‘ladigan ishonchsizligimiz tufayli atrofimizga qorong‘i soyalar yig‘iladi. Masih so‘zda ham, fe’l-atvorda ham mutlaqo mahbub Zot, o‘n ming orasida eng afzali bo‘lgan Zot sifatida ochib berilmaydi. Jon behudalikka ko‘tarilish bilan qanoatlansa, Rabbiy Ruhi u uchun juda oz narsa qila oladi. Bizning qisqa ko‘ra oladigan nigohimiz soyani ko‘radi, ammo undan naridagi ulug‘vorlikni ko‘ra olmaydi. Farishtalar butun yer yuzi uzra yorilib chiqib, yo‘lida vayronagarchilik va o‘lim olib kelishga intilayotgan qahrli ot sifatida tasvirlangan to‘rt shamolni ushlab turibdilar.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Abadiy dunyoning ayni bo‘sag‘asida uxlab yotamizmi? Loqayd, sovuq va o‘lik bo‘lib qolamizmi? Ey, koshki jamoatlarimizda Xudoning Ruhi va nafasi Uning xalqiga puflansa, toki ular oyoqqa turib, yashasinlar. Biz yo‘l tor, darvoza esa siqiq ekanini ko‘rishimiz kerak. Ammo biz siqiq darvozadan o‘tar ekanmiz, uning kengligi cheksizdir.” Manuscript Releases, 20-jild, 217.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Butun yerning Egasi huzurida turgan moylanganlar bir vaqtlar qoplovchi karub sifatida Shaytonga berilgan maqomga egadirlar. Uning taxtini o‘rab turgan muqaddas mavjudotlar orqali Rabbiy yer aholisi bilan doimiy aloqa qilib turadi. Oltin moy Xudo imonlilarning chiroqlarini miltillab o‘chib qolmasligi uchun to‘ldirib turadigan inoyatni anglatadi. Agar bu muqaddas moy Xudoning Ruhi xabarlari orqali osmondan quyilmaganida, yovuzlik kuchlari insonlar ustidan butunlay hukmron bo‘lar edi.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Xudo bizga yuboradigan xabarlarni qabul qilmaganimizda, U sharmanda qilinadi. Shu tariqa biz U qalblarimizga quyib, zulmatdagilarga yetkazilishini istaydigan oltin moyni rad etamiz. ‘Mana, kuyov kelmoqda; uni qarshi olish uchun chiqinglar’, degan da’vat yangraganda, muqaddas moyni qabul qilmagan, yuraklarida Masihning inoyatini asramaganlar, nodon bokira qizlar singari, Rabbiylarini kutib olishga tayyor emasliklarini bilib qoladilar. Ular o‘zlarida bu moyni qo‘lga kiritish qudratiga ega emaslar, va ularning hayoti vayron bo‘ladi. Ammo agar Xudoning Muqaddas Ruhi so‘ralsa, agar biz Muso qilganidek: ‘Menga ulug‘vorligingni ko‘rsat’, deb yolvorsak, Xudoning sevgisi yuraklarimizga to‘kib solinadi. Oltin quvurlar orqali oltin moy bizga yetkaziladi. ‘Kuch bilan ham emas, qudrat bilan ham emas, balki Mening Ruhim ila’, deydi Sarvari Olam. Solihlik Quyoshining yorqin nurlarini qabul qilish orqali Xudoning farzandlari dunyoda chiroqlar kabi porlaydilar.” Review and Herald, July 20, 1897.