The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.
O‘n birinchi va o‘n ikkinchi oyatlardagi mavzu janub podshosining ko‘tarilishi va qulashi bo‘lgani kabi, ikkinchi oyatda oxirgi prezident orqali ifodalangan Amerika Qo‘shma Shtatlarining yakuniy ko‘tarilishi va qulashi ham shundaydir; bu esa ajdar qudratining so‘nggi yer yuzidagi vakilidir. Uch va to‘rtinchi oyatlarda Birlashgan Millatlar Tashkilotining yakuniy ko‘tarilishi va qulashi ifodalangan. Beshinchi oyatdan to‘qqizinchi oyatgacha bo‘lgan oyatlar 538-yildan 1798-yilgacha bo‘lgan papalik hokimiyati tarixini ifodalaydi. 538-yil papalik hokimiyatining quvvatlantirilganini, 1798-yil esa papalikning o‘limli yarasini bildiradi, demak, beshinchi oyatdan to‘qqizinchi oyatgacha bo‘lgan oyatlar mahluqning yakuniy ko‘tarilishi va qulashini ifodalaydi. O‘ninchi oyat sobiq Sovet Ittifoqida ifodalanganidek, 1989-yilni janub podshosining qulashi sifatida belgilaydi.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .
“Amal maydoniga chiqqan har bir xalqqa yer yuzida o‘z o‘rnini egallashga ruxsat berilgan, toki u ‘Kuzatuvchi va Muqaddas Zot’ning maqsadini amalga oshiradimi-yo‘qmi, ayon bo‘lsin. Bashorat dunyoning buyuk imperiyalari — Bobil, Midiya-Forsiya, Yunoniston va Rim — ning ko‘tarilishi va qulashini kuzatib borgan. Bularning har biri bilan, qudrati undan kamroq bo‘lgan xalqlarda bo‘lgani kabi, tarix o‘zini takrorladi. Har birining sinov davri bo‘ldi, har biri muvaffaqiyatsizlikka uchradi, uning shuhrati so‘ndi, qudrati barham topdi va uning o‘rnini boshqasi egalladi....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Muqaddas Bitik sahifalarida ravshan bayon etilgan xalqlarning yuksalishi va qulashi misolida, ular faqat tashqi va dunyoviy ulug‘vorlik naqadar behuda ekanini o‘rganishlari kerak. Bobil, butun qudrati va hashamati bilan — dunyomiz o‘shandan beri uning o‘xshashini hech qachon ko‘rmagan, — o‘sha davr odamlari nazarida shunchalik barqaror va bardavom bo‘lib ko‘ringan qudrat va hashamat bilan, — naqadar butunlay yo‘q bo‘lib ketdi! U “o‘tning guli” kabi nobud bo‘ldi. Xudoni o‘zining poydevori qilmagan hamma narsa ham shunday halok bo‘ladi. Faqat Uning maqsadi bilan bog‘langan va Uning fe’l-atvorini ifoda etadigan narsa bardavom bo‘la oladi. Uning tamoyillari — dunyomiz biladigan yagona sobit narsalardir.” Education, 177, 184.
Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.
O‘n birinchi va o‘n ikkinchi oyatlar Rossiya timsolida ifodalangan janub shohining yakuniy yuksalishi va qulashini ko‘rsatadi. O‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlar Amerika Qo‘shma Shtatlarining yakuniy yuksalishi va qulashini ko‘rsatadi. O‘n birinchi bobdagi butun bashoratiy rivoyat shohliklarning yuksalishi va qulashining tuzilishi asosiga qurilgan. Bashorat talabasi, agar u o‘n birinchi bobdagi bashoratiy xabarni to‘g‘ri taqsimlashning biror imkoniyatiga ega bo‘lishni istasa, bu haqiqatni e’tiborga olishi lozim.
The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”
Doniyor kitobining o‘n birinchi bobiga oid asosiy nuqtayi nazar shundan iboratki, u shohliklarning ko‘tarilishi va qulashining takroriy tasvirlaridan tashkil topgan. Opa Uayt: “Shu tariqa Midiya-Fors shohligi ham, Yunoniston va Rim shohliklari ham halok bo‘ldi”, deb aytganida, u “Yunoniston”ni ajdaho, “Rim”ni maxluq va “Midiya-Fors”ni soxta payg‘ambar sifatida aniqlamoqda. U Vahiy 16:12–21 ning amalga oshishida yakshanba qonunidan boshlab o‘z ko‘tarilishini boshlaydigan va dunyoni Armageddonga olib boradigan ajdaho, maxluq va soxta payg‘ambardan tarkib topgan oxirgi yer yuzidagi shohlikning yakuniy ko‘tarilishi va qulashini ko‘rsatmoqda. U Xudoning xalqini “Muqaddas Bitik sahifalarida ravshan qilingan xalqlarning ko‘tarilishi va qulashini” shunday bir nuqtayi nazar sifatida qabul qilishga yo‘naltirmoqdaki, toki “faqat tashqi va dunyoviy ulug‘vorlikning naqadar behuda ekanini bilib olsinlar.”
The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.
«Shunchaki tashqi va dunyoviy shon-shuhrat naqadar behuda ekanini o‘rganishimiz»ning sababi, «asosi Xudo bo‘lmagan hamma narsa halok bo‘lishi»ni yanada chuqurroq anglash uchundir. Shunday ekan, Xudoga ega bo‘lish yoki Xudoga ega bo‘lmaslikni o‘z asosimiz qilish hayot-mamot masalasidir. Fikr rivojining o‘sha nuqtasidan boshlab, Sister White Xudoni o‘z asosingiz qilish nimani anglatishini shunday deya ta’riflaydi: «Faqat Uning maqsadi bilan chambarchas bog‘langan va Uning fe’l-atvorini ifoda etadigan narsagina bardavom bo‘la oladi». U hozirgina Xudoning asosi ustida bo‘lmagan hamma narsa halok bo‘lishini tushuntirib berdi, va asos ustiga qurilgan narsaning ikki tomonlama mezoni shundan iboratki, biror narsa «Uning maqsadlari bilan chambarchas bog‘langan» bo‘lishi hamda «Uning fe’l-atvorini ifoda etishi»dir. Uning fe’l-atvori — Uning asosidir.
Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.
So‘ngra u xatboshining yakunlovchi jumlasida shunday deydi: “Uning tamoyillari dunyomiz biladigan yagona sobit narsalardir.” Xudoning fe’l-atvori — Uning tamoyillaridir, va Uning tamoyillari Uning fe’l-atvorini ifoda etadi. Insoniyatning barcha narsalarning asosi bo‘lgan Xudoga qanday munosabatda bo‘lishi hayot-mamot masalasidir. Men Daniyor kitobining o‘n birinchi bobidagi asosiy tuzilma shohliklarning ko‘tarilishi va qulashi haqidagi rivoyat ustiga qurilgan, deb ta’kidlayman. Shunday bir parcha borki, unda ilhom bizga to‘g‘ri turdagi tadqiq usulini ma’lum qiladi.
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.
“Tarixni o‘rganishning qoralanmasligi kerak bo‘lgan bir turi bor. Muqaddas tarix payg‘ambarlar maktablaridagi fanlardan biri edi. Uning xalqlar bilan bo‘lgan muomalalari haqidagi yozuvlarda Yahovaning izlari kuzatilardi. Xuddi shuningdek, bugun ham biz Xudoning yer yuzidagi xalqlar bilan bo‘lgan muomalalarini ko‘rib chiqmog‘imiz kerak. Biz tarixda bashoratning amalga oshishini ko‘rishimiz, buyuk islohot harakatlarida Ilohiy inoyatning amallarini o‘rganishimiz va buyuk kurashning so‘nggi to‘qnashuvi uchun xalqlarning safarbar etilishida voqealarning rivojini anglamog‘imiz lozim.” The Ministry of Healing, 441.
A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.
Muqaddaslangan tarixni o‘rganish yer yuzidagi xalqlar bilan Xudoning munosabatlarini, shuningdek Xudoning O‘z islohotchi harakatlarini O‘z ilohiy inoyati bilan yo‘naltirishini o‘rganish sifatida anglanadi; shu bois muqaddaslangan tarix tashqi va ichki tadqiqot yo‘nalishini o‘z ichiga oladi. Xudoning bashoratli Kalomini tasdiqlashda tarixdan foydalanishning maqsadi o‘sha bashoratli tarixdan “buyuk kurashning yakuniy to‘qnashuvi uchun xalqlarning safarbar etilishida voqealarning taraqqiyotini tushunish” uchun foydalanishdir. Sister White’dan keltirilgan avvalgi xatboshi “saltanatlarning ko‘tarilishi va qulashida” ifodalangan asosiy tuzilishga tayanuvchi muqaddas tarixning bashoratli modelini barpo etish zaruratining nihoyatda teran bir sharhidan olingan edi.
“As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.
“Masihiy xizmatiga tayyorgarlik sifatida, ko‘plar tarixiy va ilohiyotga oid yozuvlar bo‘yicha keng qamrovli bilim olishni zarur deb biladilar. Ular bu bilim xushxabarni o‘rgatishda o‘zlariga yordam beradi, deb faraz qiladilar. Ammo insonlarning fikr-mulohazalarini mashaqqat bilan o‘rganish, xizmatlarini kuchaytirishdan ko‘ra, uni zaiflashtirishga moyildir. Tarixiy va ilohiyotiy bilimlarga oid salmoqli jildlar bilan to‘ldirilgan kutubxonalarni ko‘rganimda, shunday deb o‘ylayman: Nega non bo‘lmagan narsa uchun pul sarflash kerak? Yuhannoning oltinchi bobi bunday asarlarda topilishi mumkin bo‘lgan narsalardan ko‘ra ko‘proq narsani bizga aytadi. Masih deydi: ‘Men hayot noniman; Mening oldimga kelgan kishi hech qachon och qolmaydi; Menga ishongan kishi esa hech qachon chanqamaydi.’ ‘Men osmondan tushgan tirik Nonman; agar kim bu nondan yesa, to abad yashaydi.’ ‘Menga ishongan kishi abadiy hayotga egadir.’ ‘Sizlarga aytayotgan so‘zlarim — ruh va hayotdir.’ Yuhanno 6:35, 51, 47, 63.”
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.
“Tarixni o‘rganishning shunday bir turi borki, uni qoralab bo‘lmaydi. Muqaddas tarix payg‘ambarlar maktablaridagi fanlardan biri edi. U Zotning xalqlar bilan qilgan muomalalari haqidagi qaydlarda Yahovaning izlari kuzatilgan. Shunday ekan, bugun biz ham Xudoning yer yuzidagi xalqlar bilan qilgan muomalalarini ko‘rib chiqishimiz kerak. Biz tarixda bashoratning ro‘yobga chiqishini ko‘rishimiz, buyuk islohotchi harakatlarda Ilohiy taqdirning ishlarini o‘rganishimiz va buyuk bahsning yakuniy to‘qnashuvi uchun xalqlarning safarbar etilishida voqealarning rivojini tushunishimiz kerak.”
“Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.
“Bunday tadqiqot hayotga keng va har tomonlama qarashlarni beradi. U bizga uning o‘zaro aloqalari va bog‘liqliklaridan muayyan darajada tushuncha hosil qilishga, jamiyat va xalqlarning buyuk birodarligida bir-birimiz bilan naqadar ajoyib tarzda bog‘langanligimizni, hamda bir a’zoning zulm ostida qolishi va tahqirlanishi qay darajada barchaning yo‘qotishiga aylanishini anglashga yordam beradi.
“But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.
“Lekin, odatda o‘rganiladigan tarix insonning yutuqlari, uning jangdagi g‘alabalari, hokimiyat va buyuklikka erishishdagi muvaffaqiyati bilan mashg‘uldir. Insonlar ishlarida Xudoning amali nazardan chetda qoladi. Uning maqsadining xalqlarning ko‘tarilishi va qulashida qanday amalga oshishini kamdan-kam odam o‘rganadi.
“And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.
“Va, ko‘p jihatdan, o‘rganilib va o‘qitilayotgan ilohiyot faqat insoniy taxminlarning qaydidan iborat bo‘lib, faqatgina ‘maslahatni bilimsiz so‘zlar bilan xiralashtirish’ga xizmat qiladi. Juda ko‘p hollarda bu ko‘plab kitoblarni to‘plashdagi sabab ong va jon uchun ozuqa olish istagidan ko‘ra, faylasuflar va ilohiyotchilar bilan tanish bo‘lishga intilish, nasroniylikni xalqqa ilmiy atamalar va ta’riflar bilan taqdim etish istagi bo‘ladi.”
“Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.
“Yozilgan kitoblarning hammasi ham muqaddas hayot maqsadiga xizmat qila olmaydi. «Mendan o‘rganing», — dedi Ulug‘ Muallim, — «bo‘yinturug‘imni ustingizga oling», «Mening muloyimligim va kamtarligimni o‘rganing». Sizning aqliy mag‘rurligingiz hayot noniga muhtojlikdan halok bo‘layotgan jonlar bilan muloqot qilishingizda sizga yordam bermaydi. Bu kitoblarni o‘rganishingizda siz ularning Masihdan o‘rganishingiz lozim bo‘lgan amaliy saboqlarning o‘rnini egallashiga yo‘l qo‘ymoqdasiz. Bu tadqiqotning natijalari bilan xalq oziqlanmaydi. Aqlni shunchalik toliqtiradigan tadqiqotlarning juda oz qismigina kishiga jonlar uchun muvaffaqiyatli mehnatkash bo‘lishiga yordam beradigan narsani taqdim etadi.”
“The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.
Najotkor «kambag‘allarga xushxabarni va’z qilish uchun» keldi. Luqo 4:18. U O‘z ta’limotida eng sodda iboralar va eng ravshan timsollardan foydalandi. Va shunday deyilgan: «oddiy xalq Uni mamnuniyat bilan tinglar edi». Mark 12:37. Bu davr uchun Uning ishini qilishga intilayotganlar U bergan saboqlarning yanada chuqurroq ma’nosini anglashga muhtojdirlar.
“The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.
“Barhayot Xudoning so‘zlari har qanday ta’limdan yuksakdir. Xalqqa xizmat qiluvchilar hayot nonidan bahramand bo‘lishlari kerak. Bu ularga ruhiy quvvat beradi; shunda ular odamlarning barcha toifalariga xizmat qilishga tayyor bo‘ladilar.” The Ministry of Healing, 441–443.
Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.
Opa Uayt yana shuni ta’kidlaydiki, podshohlarning tanlovlariga ko‘ra Xudoning qudrati podshohlarni taxtga o‘tqazishda va taxtdan tushirishda qanday namoyon bo‘lishini anglash tarixni o‘rganishning haqiqiy falsafasidir.
“In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.
“Xalqlar tarixida Xudoning Kalomini o‘rganuvchi ilohiy bashoratning so‘zma-so‘z bajo bo‘lishini ko‘rishi mumkin. Bobilda, oxir-oqibat chilparchin etilib, vayron bo‘lib, yo‘q bo‘lib ketdi, chunki farovonlik davrida uning hukmdorlari o‘zlarini Xudodan mustaqil deb bilganlar va o‘z saltanatlarining ulug‘vorligini insoniy yutuqqa nisbat bergan edilar. Midiya-Fors davlati Osmonning g‘azabiga duchor bo‘ldi, chunki unda Xudoning qonuni oyoqosti qilingan edi. Xudodan qo‘rqish xalqning mutlaq ko‘pchiligi qalbida hech qanday o‘rin topmagan edi. Yovuzlik, kufr va buzuqlik hukm surdi. Shundan keyin kelgan saltanatlar bundan ham tubanroq va buzuqroq bo‘ldilar; va bular axloqiy qadr-qimmat mezonida tobora pastlab, yana ham pastroqqa quladilar.”
“The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.
Yer yuzidagi har bir hukmdor amalga oshiradigan hokimiyat Osmon tomonidan ato etilgandir; va unga shu tariqa berilgan hokimiyatdan qanday foydalanishiga uning muvaffaqiyati bog‘liqdir. Har biriga ilohiy Kuzatuvchining so‘zi shudir: “Men seni belingdan bog‘ladim, holbuki sen Meni tanimading.” Ishayo 45:5. Va qadimda Navuxadnazarга aytilgan so‘zlar har biri uchun hayot sabog‘idir: “Gunohlaringdan adolat bilan voz kech, nohaqliklaringni esa kambag‘allarga rahm-shafqat ko‘rsatish bilan; ehtimol, bu sening osoyishtaliging uzayishiga sabab bo‘lar.” Doniyor 4:27.
“To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.
Bu narsalarni anglash,—“solihlik xalqni ulug‘laydi”; “taxt solihlik bilan barpo etiladi” va “rahm-shafqat bilan mustahkam turadi”, degan haqiqatlarni anglash; “shohlarni tushiradigan va shohlarni taxtga ko‘taradigan” Zotning qudrati namoyon bo‘lishida ushbu tamoyillarning amal qilishini tan olish,—mana shu tarix falsafasini anglashdir. Hikmatlar 14:34; 16:12; 20:28; Doniyor 2:21.
“In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.
“Bu holat faqat Xudoning Kalomida ravshan bayon etilgan. Bu yerda shuni ko‘rsatadiki, xalqlarning ham, alohida insonlarning ham qudrati ularni yengilmasdek ko‘rsatadigan imkoniyatlar yoki vositalarda emas; u ularning faxrlanib aytadigan buyukligida ham topilmaydi. Ular Xudoning maqsadini qay darajada sadoqat bilan bajo keltirishlari bilan o‘lchanadi.” Prophets and Kings, 501, 502.
The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.
O‘n bir va o‘n ikki-oyatlardagi mavzu — janub podshohining yuksalishi va qulashidir, ammo bundan ham muhimrog‘i, bu oyatlar bir yuz qirq to‘rt ming kishining muhrlanishini hamda o‘ninchi oyatda ifodalanganidek, 1989 yilda oxirat davrida boshlangan uch sinovning ikkinchisini belgilab beradi.
That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.
O‘sha muhrlanish Doniyorning sherlar inida bo‘lishi, olovli pechdagi uch sodiq kishining tajribasi, ikkinchi bobda keltirilgan hayvonlar qiyofasidagi haykal haqida Navuxodonosorning tushini anglash uchun Doniyor va uch sodiq kishining ibodat qilishi, to‘qqizinchi bobda Doniyorning Levilar yigirma olti bobdagi ibodatni qilishi, bilimning ortishini anglaydigan donolar, Zakariyo uchinchi bobda Yoshua gunohining olib tashlanishi, to‘rtinchi bobda Zarubabel, Yusufning Misrda ikkinchi hokim bo‘lib qolishi, Hosil bayrami arafasida o‘n kun davomida yuqori xonada bo‘lgan shogirdlar, Exeter lager yig‘inidagi Milleritlar, Tantanali Kirishda Lazarning yurishga boshchilik qilishi va Vahiy yettinchi bobdagi bir yuz qirq to‘rt ming orqali tasvirlangan.
Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.
O‘n birinchi oyat 2014-yilda Ukraina urushining boshida yetib keldi va 2023-yilning iyulida Xudoning xalqi “oqartiriladigan” vizual sinov boshlandi. O‘n birinchi bobdagi beshinchi qator o‘n uchinchi oyatdan o‘n beshinchi oyatgachadir.
Fifth Line Overview
Beshinchi qatorning umumiy ko‘rinishi
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.
Chunki shimol podshohi qaytib keladi va avvalgidan ham kattaroq bir lashkarni maydonga chiqaradi; hamda ma’lum yillardan keyin albatta ulkan qo‘shin va ko‘p boylik bilan keladi. O‘sha zamonlarda ko‘plar janub podshohiga qarshi bosh ko‘taradilar; xalqing ichidagi talonchilar ham vahiy-ni ro‘yobga chiqarish uchun o‘zlarini yuksaltiradilar; ammo ular yiqiladilar. Shunday qilib shimol podshohi kelib, qamal tepaligi barpo etadi va eng mustahkam shaharlarni egallaydi; janubning kuchlari ham, uning sara xalqi ham bardosh bera olmaydi, qarshilik ko‘rsatishga esa hech qanday quvvat bo‘lmaydi. Doniyor 11:13–15.
These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”
Bu oyatlar miloddan avvalgi 200-yilda amalga oshdi va ular qarama-qarshi shohlar hamda ularning ittifoqlarini o‘z ichiga olgan Panium jangini ko‘rsatadi; shu bilan birga, bu oyatlar tarixdagi shunday nuqtani ham ifodalaydiki, unda butparast Rim ilk bor Doniyor o‘n birinchi bob tarixida o‘zini namoyon qildi. Ushbu oyatlar Muqaddas Kitob bashoratidagi oltinchi shohlikning yakuniy yuksalishi va qulashini, shuningdek Masihning Qaysariya Filipiga tashrif buyurganiga oid Muqaddas Kitob tarixini ham o‘z ichiga oladi; o‘sha yerda Butrus bir yuz qirq to‘rt ming kishining muhrlanishini belgilab beradi. Bu tarix o‘n ikkinchi bobdagi “poklanib, oppoq bo‘lib va sinalib” turishdan iborat bo‘lgan uch sinovning uchinchisi kelishi bilan bir yuz qirq to‘rt ming kishining muhrlanishini timsollaydi.
These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.
Ushbu uch oyat o‘n oltinchi oyatga olib boradi; unda Qo‘shma Shtatlardagi yakshanba qonuni tasvirlangan. 1844-yil 17-avgustda Exeter lager yig‘ilishi nihoyasiga yetganida, dono bokiralar “Yarim tun nidosi” xabarini oltmish olti kun ichida Qo‘shma Shtatlarning sharqiy dengizbo‘yi bo‘ylab tarqatdilar. Shunday bir davr borki, unda barcha bokiralar uyg‘onadi, va bir toifa moyga ega emas, hamda bu aniqlab beradigan hamma narsa bilan birga. Simon Barjona ismi Butrusga o‘zgartirilganida, bir yuz qirq to‘rt ming kishining muhrlanishi belgilab qo‘yiladi. Ana shu nuqtadan e’tiboran Iso shogirdlarga xoch bilan bog‘liq voqealar haqida ta’lim bera boshladi.
The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.
Xoch — sinov muddatining yakunlanishining ramzidir va o‘z navbatida Ilyos orqali oldindan timsollangan Yahyo cho‘mdiruvchi orqali timsollangan Uilyam Miller, xuddi Yahyo cho‘mdiruvchi va Ilyos qilganidek, “sinov muddatining yakunlanishi bilan bog‘liq voqealar”ni taqdim etish uchun ko‘tarildi. Yahyo buni shunday ifoda etgan.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Ammo u ko‘plab farziylar va sadduqiylarning uning suvga cho‘mdirish marosimiga kelayotganini ko‘rgach, ularga dedi: “Ey ilonlar nasli, kelajak g‘azabdan qochishga sizni kim ogohlantirdi?” Matto 3:7.
Elijah said it this way.
Ilyos buni shunday dedi.
And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.
Va Axab muqaddas daraxtzor qildi; Axab esa o‘zidan oldin bo‘lgan Isroilning barcha shohlaridan ham ortiqroq Isroilning Egasi Xudosini g‘azablantirdi. Uning kunlarida Baytillik Xiyel Erixoni qayta qurdi: uning poydevorini to‘ng‘ich o‘g‘li Abiram hisobiga soldi va darvozalarini kenja o‘g‘li Segub hisobiga o‘rnatdi; bu, Egamiz Nun o‘g‘li Yoshua orqali aytgan so‘ziga muvofiq edi. Va Gilad aholisidan bo‘lgan tishbiyalik Ilyos Axabga dedi: “Men huzurida turgan Isroilning Egasi Xudo hayotdir, bu yillarda mening so‘zimdan boshqa na shudring, na yomg‘ir bo‘ladi.” 3 Shohlar 16:33–17:1.
Speaking of William Miller’s work as a modern reformer Sister White stated:
Uilyam Millerning zamonaviy islohotchi sifatidagi faoliyati haqida gapirar ekan, Oq opa shunday degan:
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Insonlar o‘z xavf-xatarlarini anglab uyg‘onishlari, sinov muddatining yakunlanishi bilan bog‘liq tantanavor voqealarga tayyorgarlik ko‘rishga da’vat etilishlari zarur edi.” The Great Controversy, 310.
The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.
Doniyorning o‘n birinchi bobining so‘nggi olti oyati “sinov muddatining yakuniga bog‘liq hodisalar”ni ifodalaydi. Bu hodisalar oxirzamon chog‘ida, 1989 yilda, muhrdan yechildi va ular ravshan ochib berildi.
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. 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.” The Great Controversy, 595.
“Xochga mixlanishidan oldin Najotkor O‘z shogirdlariga O‘zi o‘limga topshirilishi va qabrdan yana tirilishi kerakligini tushuntirdi, va farishtalar Uning so‘zlarini aql va qalblarga muhrlash uchun hozir edilar. Ammo shogirdlar Rim zulmi bo‘yinturug‘idan vaqtinchalik xalos bo‘lishni kutayotgan edilar, va barcha umidlari jam bo‘lgan Zotning sharmandali o‘limga duchor bo‘lishi haqidagi fikrga toqat qila olmadilar. Ular eslab qolishlari lozim bo‘lgan so‘zlar onglaridan siqib chiqarildi; va sinov vaqti kelganda, u ularni tayyorgarliksiz holda topdi. Isoning o‘limi ularning umidlarini, xuddi U ularni oldindan ogohlantirmagandek, butunlay barbod qildi. Shunday qilib, bashoratlarda ham kelajak bizga, xuddi Masihning so‘zlari orqali shogirdlarga ochib berilgani kabi, ravshan ochib berilgan. Inoyat muddatining yopilishi bilan bog‘liq voqealar va musibat vaqti uchun tayyorgarlik ko‘rish ishi aniq bayon etilgan. Ammo behisob ko‘pchilik bu muhim haqiqatlarni, go‘yo ular hech qachon vahiy qilinmagandek, tushunmaydi. Shayton ularni najot uchun dono qiladigan har qanday taassurotni tortib olish uchun poylab turadi, va musibat vaqti ularni tayyorsiz holda topadi.” The Great Controversy, 595.
It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.
Qaysariya Filipida, ya’ni Paniumda, o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan joyda Masih O‘z shogirdlariga xoch haqida ta’lim bera boshladi; shu tariqa bu, 1844-yil 22-oktabrgacha bo‘lgan Exeter lager yig‘ini tarixining timsoli bo‘ldi. Bir yuz qirq to‘rt minglikning isloh harakati boshida “sinov muddatining yopilishi bilan bog‘liq voqealar” muhrdan chiqarildi, va bir yuz qirq to‘rt minglikning harakati oxirida “sinov muddatining yopilishi bilan bog‘liq voqealar” qirqinchi oyatning yashirin tarixida muhrdan chiqariladi.
“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.” Prophets and Kings, 715, 716.
“Bugun, Ilyos va Yahyo Cho‘mdiruvchining ruhi va qudrati ila, Xudo tomonidan tayinlangan xabarchilar hukmga mahkum bir dunyoning e’tiborini inoyat muddatining yakuniy soatlari hamda Shohlar Shohi va hukmdorlar Hukmdori sifatida Iso Masihning zohir bo‘lishi bilan bog‘liq bo‘lib, tez orada yuz berajak tantanali voqealarga qaratmoqdalar.” Payg‘ambarlar va Shohlar, 715, 716.
The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.
“Sinov muddati tugashi bilan bog‘liq voqealar” qirqinchi oyatning yashirin tarixida muhrdan yechilgan voqealardir. Zakariyo kitobining uchinchi bobida tergov hukmining yakuniy manzaralari tasvirlangan. Ilhom Zakariyoning guvohligini Hizqiyol kitobining to‘qqizinchi bobida muhrlanganlar bilan birlashtiradi.
“The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.
“Xudoning xalqi yurtda qilinayotgan jirkanch ishlar uchun nola qilib, yig‘lamoqda. Ular ko‘z yoshlar bilan ilohiy qonunni oyoqosti qilayotgan fosiqlarni o‘zlarining xatari haqida ogohlantiradilar, va ta’riflab bo‘lmas qayg‘u bilan o‘z gunohlari sababli Egamiz huzurida o‘zlarini kamtar tutadilar. Fosiqlar ularning qayg‘usini masxara qiladilar, jiddiy da’vatlarini kulgiga oladilar va o‘zlari zaiflik deb ataydigan narsani istehzo qiladilar. Ammo Xudoning xalqining iztirobi va xorlanishi ularning gunoh oqibatida yo‘qotilgan kuch va xulq-atvor olijanobligini qayta tiklayotganlarining shubhasiz dalilidir. Aynan ular Masihga tobora yaqinlashayotganlari va ko‘zlari Uning mukammal pokligiga qadalganligi sababli gunohning nihoyatda gunohkor ekanini shu qadar aniq anglaydilar. Ularning tavbasi va o‘zini past tutishi Xudoning nazarida o‘zida hech qanday nadomat sababi ko‘rmaydigan, Masihning kamtarligini mensimaydigan va Xudoning muqaddas qonunini buzib turib barkamollik da’vo qiladiganlarning o‘ziga ishongan, mag‘rur ruhidan cheksiz darajada maqbulroqdir. Muloyimlik va qalb kamtarligi kuch va g‘alaba uchun shartdir. Xoch etagida bosh egadiganlarni ulug‘vorlik toji kutmoqda. Bu motam tutuvchilar baxtlidir, chunki ular taskin topadilar.”
“The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.
“Sodiq, ibodat qiluvchi kishilar, go‘yo Xudo bilan birga ichkariga qamab qo‘yilgandekdirlar. Ular o‘zlari qanchalik ishonchli tarzda himoyalanganlarini bilmaydilar. Shayton tomonidan gijgijlangan bu dunyoning hukmdorlari ularni yo‘q qilishga urinmoqdalar; ammo agar ularning ko‘zlari Dotandagi Elishoning xizmatkorining ko‘zlari ochilgani kabi ochilsa edi, ular o‘z atrofida qarorgoh qurgan Xudoning farishtalarini ko‘rgan bo‘lur edilar; ularning yorqinligi va ulug‘vorligi zulmat lashkarlarini tiyib turibdi.
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”
“Xudoning xalqi Unga yurak pokligi uchun iltijo qilib, Uning huzurida o‘z jonlarini ezganlarida, ularga nisbatan: «Kir kiyimlarni ulardan yechib olinglar», degan buyruq beriladi va dalda beruvchi so‘zlar aytiladi: «Mana, Men gunohingni sendan olib tashladim, va seni bayramona kiyimlar bilan kiydiraman». Masihning solihligining dog‘siz libosi sinovdan o‘tgan, vasvasaga duchor bo‘lgan, ammo sodiq qolgan Xudo farzandlari ustiga kiydiriladi. Nafratga uchragan qoldiq ulug‘vor kiyimlarga burkanadi va endi hech qachon dunyoning buzuqliklari bilan bulg‘anmaydi. Ularning ismlari Qo‘zining hayot kitobida saqlanib qoladi, barcha asrlarning sodiqlari qatoriga yozib qo‘yiladi. Ular aldaydigan zotning hiylalariga qarshi turganlar; ajdahoning bo‘kirishi ularni sadoqatdan qaytara olmagan. Endi ular vasvasachining makrlaridan abadulabad omondirlar. Ularning gunohlari gunohning muallifiga yuklatiladi. Va qoldiq nafaqat kechiriladi va qabul qilinadi, balki sharaflanadi ham. Ularning boshlariga «go‘zal salla» qo‘yiladi. Ular Xudo uchun podshohlar va ruhoniylar bo‘ladilar. Shayton o‘z ayblovlarini ilgari surib, bu jamoani halok qilishga urinayotgan paytda, ko‘rinmas muqaddas farishtalar u yoq-bu yoqqa qatnab, ularning ustiga tirik Xudoning muhrini qo‘yib yurardilar. Bular Qo‘zi bilan birga Sion tog‘ida turadigan, peshonalariga Otaning ismi yozilgan zotlardir. Ular taxt oldida yangi qo‘shiqni aytadilar, yerdan qutqarib olingan yuz qirq to‘rt mingdan boshqa hech kim o‘rgana olmaydigan o‘sha qo‘shiqni. «Bular Qo‘zi qayerga bormasin, Uning ortidan ergashadiganlardir. Bular Xudo va Qo‘zi uchun ilk hosil bo‘lishlari uchun odamlar orasidan qutqarib olinganlardir. Ularning og‘zida hiyla topilmadi, chunki ular Xudoning taxti oldida aybsizdirlar.»”
“Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.
“Endi Farishtaning quyidagi so‘zlari to‘la-to‘kis bajo bo‘ldi: ‘Endi tingla, ey oliy ruhoniy Yoshua, sen va oldingda o‘tirgan hamrohlaring; chunki ular hayrat uyg‘otadigan odamlardir; zero, mana, Men O‘z xizmatkorim — Novdani keltiraman.’ Masih O‘z xalqining Qutqaruvchisi va Xaloskorlari sifatida namoyon bo‘ladi. Endi haqiqatan ham qoldiq ‘hayrat uyg‘otadigan odamlardir’, chunki ularning musofirlik yo‘lidagi ko‘z yoshlari va xorlanishi Xudo va Qo‘zining huzurida quvonch hamda sharafga o‘rin bo‘shatadi. ‘O‘sha kunda Egamizning Novdasi go‘zal va ulug‘vor bo‘ladi, yerning mevasi esa Isroildan qutulib qolganlar uchun a’lo va ko‘rkam bo‘ladi. Va shunday bo‘ladiki, Sionda qolgan va Quddusda omon qolgan kishi muqaddas deb ataladi, ya’ni Quddusda tiriklar qatoriga yozilgan har bir kishi.’” Testimonies, 5-jild, 474–476.
The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.
Vahiy kitobidagi bir yuz qirq to‘rt ming kishi — yurtda bo‘layotgan jirkanchliklar uchun “oh tortib, faryod qilayotgan” paytda “muhrlanadigan” Hizqiyolning o‘sha guruhidir. Ular Masihning solihligi libosi va avval Xudoning xalqi bo‘lmagan, ammo endi Xudoning xalqiga aylangan Butrusning “shohlar va ruhoniylar”ini ifodalovchi chiroyli salla berilganda muhrlanadilar.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.
Ammo sizlar tanlangan nasl, shohona ruhoniylik, muqaddas xalq, Xudoning xos mulkisizlar; toki sizlarni zulmatdan O‘zining ajoyib nuriga da’vat etgan Zotning fazilatlarini e’lon qilgaysizlar. Sizlar ilgari xalq emas edingizlar, endi esa Xudoning xalqisizlar; ilgari rahm-shafqat topmagan edingizlar, endi esa rahm-shafqat topdingizlar. Ey seviklilar, sizlardan musofirlar va g‘ariblar sifatida iltijo qilamanki, jonga qarshi jang qiluvchi jisman shahvatlardan o‘zingizni tiyinglar; g‘ayriyahudiylar orasida yurish-turishingizni halol tutinglar, toki ular sizlar haqida yovuzlik qiluvchilar deb gapirayotgan bo‘lsalar-da, kuzatadigan ezgu ishlaringiz orqali nazorat kunida Xudoni ulug‘lasinlar. 1 Butrus 2:9–12.
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Endi esa, agar sizlar haqiqatan ham Mening ovozimga itoat etib, ahdimni saqlasangizlar, unda barcha xalqlar orasida Menga xos qimmatbaho xazina bo‘lasizlar; chunki butun yer Menikidir. Va sizlar Men uchun ruhoniylar shohligi va muqaddas xalq bo‘lasizlar. Bular sen Isroil o‘g‘illariga aytadigan so‘zlardir. Chiqish 19:5, 6.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“Yer tarixining oxirgi kunlarida Xudoning O‘z amrlarini saqlovchi xalqi bilan ahdi yangilanmog‘i kerak. ‘O‘sha kuni Men ular uchun dala hayvonlari bilan, osmon qushlari bilan va yerda sudralib yuruvchilar bilan ahd tuzaman; kamon, qilich va urushni yerdan yo‘q qilaman va ularni xavfsiz yotqizaman. Seni O‘zimga abadulabad unashtiraman; ha, seni O‘zimga solihlikda, adolatda, mehr-shafqatda va rahm-shafqatlarda unashtiraman. Seni O‘zimga sadoqatda unashtiraman; va sen Egamizni tanib bilasan.’
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“‘Va o‘sha kunda shunday bo‘lurki, Men eshiturman, deydi Egamiz, Men osmonlarni eshiturman, va ular yerni eshiturlar; va yer donni, sharobni hamda moyni eshitur; va ular Yizrеelni eshiturlar. Va Men uni O‘zim uchun yerga ekurman; va marhamat topmagan kishiga marhamat qilurman; va Mening xalqim bo‘lmaganlarga: Sen Mening xalqimsan, deyman; va ular: Sen mening Xudoyimsan, derlar.’ Ho‘sheya 2:14–23.”
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘O‘sha kunda,... Isroilning qoldig‘i va Yoqub xonadonidan qutulib qolganlar... Egamizga, Isroilning Muqaddas Zotiga, haqiqat ila tayanadilar.’ Ishayo 10:20. ‘Har bir millat, qabila, til va xalq’ orasidan shundaylar topiladiki, ular ‘Xudodan qo‘rqinglar va Unga ulug‘vorlik beringlar; chunki Uning hukm soati keldi’, degan xabarga mamnuniyat bilan javob beradilar. Ular o‘zlarini bu yerga bog‘lab turgan har bir butdan yuz o‘giradilar va ‘osmonni, yeru dengizni va suv buloqlarini yaratgan Zotga sajda qiladilar.’ Ular har qanday chirmashuvdan ozod bo‘ladilar va dunyo oldida Xudoning marhamatining yodgorliklari sifatida turadilar. Har bir ilohiy talabga itoat etgan holda, ular farishtalar va insonlar tomonidan ‘Xudoning amrlarini saqlaydigan va Iso imoniga ega bo‘lganlar’ deb tan olinadilar. Vahiy 14:6–7, 12.”
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Mana, shunday kunlar keladiki, — deydi Rabbiy, — omochchi o‘ruvchiga yetib oladi, uzum bosuvchi esa urug‘ sepuvchiga; tog‘lardan shirin sharob tomchilab oqar, barcha tepaliklar erib ketar. Men xalqim Isroilning asirligini qaytaraman, ular vayron bo‘lgan shaharlarni qayta qurib, ularda yashaydilar; uzumzorlar barpo etib, ularning sharobidan ichadilar; bog‘lar yaratib, ularning mevasidan yeydilar. Men ularni o‘z yerlariga ekib qo‘yaman, va ularga bergan yerimdan ular endi hech qachon sug‘urib tashlanmaydilar, — deydi Egang Xudoying. Amos 9:13–15.’” Review and Herald, 1914-yil 26-fevral.
It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.
Shunisi ravshanki, bir yuz qirq to‘rt minglikning so‘nggi tanlangan avlodi muhrlangan paytdan boshlab ham, G‘ayriyahudiylarning ziyorat kuni davomida bir yuz qirq to‘rt minglikning turmush tarzi (muomalasi) orqali ta’sirlanishi mumkin bo‘lgan G‘ayriyahudiylar hali ham mavjuddir.
“Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.
“Insoniy qudrat va insoniy kuch Xudoning jamoatini barpo etmagan, va uni yo‘q ham qila olmaydi. Jamoat insoniy qudrat qoyasi ustiga emas, balki Asrlar Qoyasi bo‘lgan Iso Masih ustiga qurilgan, va ‘do‘zax eshiklari unga qarshi ustun kelolmaydi.’ Matto 16:18. Xudoning huzuri O‘z ishiga barqarorlik baxsh etadi. ‘Amirlarga ham, najot bera olmaydigan inson o‘g‘liga ham suyanmanglar,’ degan kalom bizga keladi. Zabur 146:3. ‘Sokinlik va ishonch sizning qudratingiz bo‘ladi.’ Ishayo 30:15. Haqning abadiy tamoyillari ustiga asoslangan Xudoning ulug‘vor ishi hech qachon barbod bo‘lmaydi. U kuchdan kuchga qarab ilgarilab boradi, ‘kuch bilan ham emas, qudrat bilan ham emas, balki Mening Ruhim bilan, deydi Sarvari Olam.’ Zakariyo 4:6.”
“The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.
“«Zarubabelning qo‘llari bu uyning poydevorini qo‘ydi; uning qo‘llari uni tamomlaydi» degan va’da so‘zma-so‘z bajo keltirildi. 9-oyat. «Yahudiylarning oqsoqollari bino qurdilar va Xaggay payg‘ambar hamda Iddoning o‘g‘li Zakariyoning bashorati orqali ravnaq topdilar. Ular Isroil Xudosining amri bo‘yicha, shuningdek Fors shohlari Kurush, Doro va Artaxshashtning amri bo‘yicha bino qurdilar va uni tugatdilar. Bu uy podsho Doroning hukmronligining oltinchi yilida Adar oyining [o‘n ikkinchi oy] uchinchi kunida bitkazildi». Ezra 6:14, 15.” Payg‘ambarlar va Shohlar, 595, 596.
Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”
O‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlar Yakshanba qonuni davrida Shabbatga rioya qiluvchilar uchun sinov muddatining yopilishiga olib boradigan bashoratli voqealarni ifodalaydi. Ular, shuningdek, Doniyor o‘n ikkinchi bobining o‘ninchi oyatidagi uch bosqichning uchinchisini ham ifodalaydi. O‘ninchi oyat — “poklanish”, o‘n birinchi va o‘n ikkinchi oyatlar “oppoq qilinish”ni ifodalaydi, o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlar esa Shabbatga rioya qiluvchi bokiralar “sinovdan o‘tkaziladigan” lakmus sinovini ifodalaydi.
The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.
Doniyor kitobidagi ichki xabar yettidan to‘qqizinchi boblargacha bo‘lgan Ulai daryosi vahiyida, tashqi xabar esa o‘ndan o‘n ikkinchi boblargacha bo‘lgan Hiddekel daryosi vahiyida ifodalanadi. O‘n ikkinchi bob ichki va tashqi vahiylarning har ikkisining cho‘qqisidir va unda Masih bir yuz qirq to‘rt mingni qanday ko‘tarib chiqishi hamda poklashi bayon etiladi. O‘ndan o‘n oltinchigacha bo‘lgan oyatlar qirqinchi oyatning 1989-yildan boshlab qirq birinchi va o‘n oltinchi oyatlardagi yakshanba qonunigacha bo‘lgan yashirin tarixini ifodalaydi. Yashirin tarixga mos keladigan oyatlar o‘n ikkinchi bobning o‘ninchi oyatining mukammal bajo bo‘lishini ifodalaydi.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.
Ko‘plar poklanadi, oppoq qilinadi va sinaladi; ammo fosiqlar fosiqlik qilishda davom etadilar; fosiqlardan hech biri anglamaydi; lekin donolar anglaydilar. Va kundalik qurbonlik olib tashlanadigan va vayron qiluvchi jirkanchlik o‘rnatiladigan vaqtdan boshlab bir ming ikki yuz to‘qson kun bo‘ladi. Kutib turib, bir ming uch yuz o‘ttiz besh kungacha yetib kelgan kishi baxtlidir. Doniyor 12:10–12.
The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.
O‘ndan o‘n oltinchi oyatgacha bo‘lgan oyatlarni anglaydigan va ham “aqliy”, ham “ruhiy” jihatdan muhrlangan “donolar” — qirqinchi oyatning yashirin tarixida ifodalangan tashqi bashoratli xabarni tushunadiganlardir; va ular Yakshanba qonunidan oldin o‘sha tushunchada “aqliy” jihatdan mustahkamlangan bo‘ladilar. “Donolar” — Vahiy kitobining o‘n birinchi bobi va o‘n birinchi oyatida ifodalangan ichki xabar orqali o‘zgartirilgan va Yakshanba qonunidan oldin o‘sha tajribada qaror topgan kishilardir.
The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.
“Dono”lar “kutish” bilan bog‘liq “baraka”ni qabul qilganlardir; bu esa bir yuz qirq to‘rt mingni o‘n bokiraning mukammal va yakuniy bajo keltirilishini amalga oshiruvchilar sifatida belgilaydi. Vahiy o‘n birinchi bob, o‘n birinchi oyat, 2023 yil iyulida sodir bo‘ldi; shu tariqa “oxirzamon vaqti” belgilandi. O‘sha paytda Doniyor va Vahiy ikki guvoh orqali, 2023 yil iyulida muhrdan ochilgan bilimning ortishi bir yuz qirq to‘rt mingning muhrlanish jarayonini aniqlab berishini ko‘rsatadi. O‘n bir ustiga o‘n bir yigirma ikkiga teng, bu esa ilohiylik bilan insoniyatning birikishining ramzidir; bir yuz qirq to‘rt mingni hosil qiladigan uch bosqichli poklanish jarayonidan o‘tganlar Doniyor o‘n ikkinchi bob, o‘n ikkinchi oyatda ko‘rsatilgan bo‘lib, bu Palmonining yana bir imzosini taqdim etadi, chunki o‘n ikki karra o‘n ikki bir yuz qirq to‘rt mingtir.
We will continue this study in the next article.
Biz bu tadqiqotni keyingi maqolada davom ettiramiz.