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# The Book of Daniel - Number Fifty-Seven

Doniyor Kitobi — Ellik Yettinchi Raqam

Unveiling the Prophetic Secrets of Revelation: A Journey Through End-Time Prophecies

Vahiy kitobining bashoratli sirlarini ochish: Oxirzamon bashoratlari bo‘ylab sayohat

Author

Jeff Pippenger

Published

January 21, 2024

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All the prophets speak of the end of the world, and all the prophecies meet and end in the book of Revelation. In the book of Revelation, the same line is taken up as in the book of Daniel, for they are the same book. All of these prophetic principles have been firmly recorded in the previous articles. In the book of Revelation, we are informed that just before probation closes there is a prophecy that has been sealed up that is unsealed. These articles have been setting forth the prophetic elements connected to the message in the book of Revelation that is now being unsealed. The message is not a singular prophetic truth, and every element of the message that is being unsealed falls into the category of the Revelation of Jesus Christ.

Barcha payg‘ambarlar dunyoning oxiri haqida so‘zlaydi, va barcha bashoratlar Vahiy kitobida tutashib, o‘sha yerda nihoyasiga yetadi. Vahiy kitobida Doniyor kitobidagi ayni yo‘nalish davom ettiriladi, chunki ular bir xil kitobdir. Ushbu bashoriy tamoyillarning barchasi avvalgi maqolalarda qat’iy tarzda qayd etilgan. Vahiy kitobida bizga sinov muddati yopilishidan sal avval muhrlab qo‘yilgan, ammo muhridan yechiladigan bir bashorat borligi ma’lum qilinadi. Ushbu maqolalar hozir muhridan yechilayotgan Vahiy kitobidagi xabar bilan bog‘liq bashoriy unsurlarni bayon qilib kelmoqda. Bu xabar yakka bir bashoriy haqiqat emas, va muhridan yechilayotgan xabarning har bir unsuri Iso Masihning Vahiyi toifasiga kiradi.

The message is unsealed just before the close of probation, when the “time is at hand.” The books of Daniel and Revelation, in association with the commentary from the writings of the Spirit of Prophecy, are very specific concerning the process associated with the unsealing of a prophetic message. It is the Lion of the tribe of Judah who accomplishes the unsealing, and when he does so he employs a structured method for presenting the message. He receives the message from the Father, who is represented as holding the Bible as it is sealed with seven seals. The Lion of the tribe of Judah, who is also the root of David and the Lamb that was slain, takes the book from the Father and removes the seals.

Xabar sinov muddatining tugashidan sal oldin, “vaqt yaqin” bo‘lgan paytda muhrdan yechiladi. Doniyor va Vahiy kitoblari, Bashorat Ruhi yozuvlaridagi sharh bilan bog‘liq holda, bashoratli xabarning muhrdan yechilishi bilan aloqador jarayon haqida juda aniq ma’lumot beradi. Muhrdan yechishni Yahudo qabilasining Arsloni amalga oshiradi va u buni qilganida, xabarni taqdim etishda tartibli bir usuldan foydalanadi. U xabarni Otadan oladi; Ota esa Muqaddas Kitobni yetti muhr bilan muhrlangan holda tutib turgan sifatida tasvirlangan. Yahudo qabilasining Arsloni, ayni paytda Dovudning ildizi va so‘yilgan Qo‘zi bo‘lgan Zot, kitobni Otadan olib, muhrlarni yechadi.

Jesus then gives the message to Gabriel, who along with other angels conveys the message to a prophet who writes the message and sends it to the churches. When the time to unseal the prophetic message is at hand the opening of the prophetic message produces a three-step testing process, that tests those within the churches who are the target audience of the prophet’s writing, and based upon the individual response of those church members, they determine whether they are in one of two classes. Those that accept the increase of knowledge which is produced by the message that is unsealed are identified as the “wise,” and those who do not are identified by Daniel as the “wicked,” and by Matthew as the “foolish”.

Shundan so‘ng Iso xabarni Jabroilga beradi; Jabroil esa boshqa farishtalar bilan birga bu xabarni payg‘ambarga yetkazadi, payg‘ambar xabarni yozib, uni jamoatlarga yuboradi. Bashoratli xabar muhrdan ochiladigan vaqt yetib kelganda, uning ochilishi uch bosqichli sinov jarayonini yuzaga keltiradi; bu jarayon payg‘ambarning yozuvi yo‘naltirilgan asosiy tinglovchilar bo‘lgan jamoatlar ichidagilarni sinaydi, va jamoat a’zolarining har birining javobiga ko‘ra, ular ikki toifadan birida ekanliklarini aniqlaydilar. Muhrdan ochilgan xabar natijasida hosil bo‘ladigan bilimning ortishini qabul qiladiganlar “donolar” deb belgilanadi, qabul qilmaydiganlar esa Doniyor tomonidan “fosiqlar”, Matto tomonidan esa “nodonlar” deb ataladi.

All of these factors connected with the unsealing of the final prophetic secret are addressed and emphasized in verse nine of Revelation seventeen, for it identifies an element of the Revelation of Jesus Christ that will test the two classes of worshippers. It does so by identifying that it is the “wise” that will understand the message that follows the warning flag of the verse.

Oxirgi bashoratli sirning muhrdan ochilishi bilan bog‘liq bo‘lgan ushbu omillarning barchasi Vahiy kitobining o‘n yettinchi bobi, to‘qqizinchi oyatida ko‘rib chiqilib, alohida ta’kidlanadi, chunki u Iso Masihning Vahiyidagi sajda qiluvchilarning ikki toifasini sinovdan o‘tkazadigan bir unsurini aniqlab beradi. U buni oyatdagi ogohlantiruvchi belgidan keyin keladigan xabarni aynan “donolar” tushunishini ko‘rsatish orqali amalga oshiradi.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Mana donolik bor bo‘lgan aql shu. Yetti bosh — ayol o‘tirgan yetti tog‘dir. Yana yetti shoh bor: beshtasi qulagan, bittasi bor, boshqasi esa hali kelmagan; va u kelgach, oz muddat qolishi kerak. Bor edi-yu, hozir yo‘q bo‘lgan maxluq esa sakkizinchisidir, u yettitadan biridir va halokatga ketadi. Vahiy 17:9–11.

The “mind that has wisdom,” is the mind of the “wise.” The “wise” understand the increase of knowledge, and the increase of knowledge that is represented immediately after the prophetic marker, which identifies a truth that will be understood by the wise and rejected by the wicked, is the truth associated with the kingdoms of Bible prophecy set forth in the verses that follow. Those verses represent the last illustration of the kingdoms of Bible prophecy, and what is unsealed in the last days is that those eight kingdoms have also been represented in the first illustration of the kingdoms of Bible prophecy in Daniel chapter two.

«Donolikka ega bo‘lgan aql» — bu «donolar»ning aqlidir. «Donolar» bilimning ortishini ham, payg‘ambarlik belgisi ortidan darhol ifodalangan bilim ortishini ham tushunadilar; bu belgi donolar tomonidan anglanib, fosiqlar tomonidan rad etiladigan haqiqatni ko‘rsatadi. Bu haqiqat esa keyingi oyatlarda bayon etilgan Muqaddas Kitob bashoratidagi shohliklar bilan bog‘liqdir. O‘sha oyatlar Muqaddas Kitob bashoratidagi shohliklarning so‘nggi tasvirini ifodalaydi, va oxirgi kunlarda muhrdan yechiladigan narsa shuki, o‘sha sakkizta shohlik Doniyor kitobining ikkinchi bobida berilgan Muqaddas Kitob bashoratidagi shohliklarning birinchi tasvirida ham ifodalangan ekan.

The revelation of the truth upholds the limited view of the kingdoms of Bible prophecy that made up one of Miller’s jewels, but it shone ten times brighter, for it possesses much more truth than the Millerites understood from their limited point in history, and it represents a test as represented by the number “ten,” and by the warning beacon of the introductory warning of “here is the mind that has wisdom,” prophetically interpreted as, the following truth will test the churches that are sent the message that is unsealed just before the close of probation.

Haqiqatning vahiy qilinishi Millerning qimmatbaho marvaridlaridan birini tashkil etgan Muqaddas Kitob bashoratidagi shohliklar haqidagi cheklangan qarashni qo‘llab-quvvatlaydi, biroq u o‘n barobar yorqinroq porladi, chunki u Millerchilar o‘z tarixlarining cheklangan nuqtasidan anglaganlaridan ancha ko‘proq haqiqatni o‘z ichiga oladi, va u “o‘n” soni bilan ifodalanganidek, hamda “mana, hikmatga ega bo‘lgan aql shu yerdadir” degan kirish ogohlantirishining ogohlantiruvchi mayog‘i orqali tasvirlanganidek, bir sinovni ifodalaydi; bu esa bashoratli tarzda shunday talqin qilinadi: quyidagi haqiqat sinov muddati yopilishidan sal oldin muhrdan ochiladigan xabar yuborilgan jamoatlarni sinovdan o‘tkazadi.

In Revelation seventeen John was carried into the wilderness of twelve hundred and sixty years of papal darkness. He was placed at the very end of that period in 1798, which is the identical history he was placed at in Revelation thirteen.

Vahiy kitobining o‘n yettinchi bobida Yuhanno papalik zulmatining ming ikki yuz oltmish yillik sahrosiga olib chiqildi. U aynan o‘sha davrning nihoyasiga — 1798-yilga qo‘yildi; bu Vahiy kitobining o‘n uchinchi bobida ham u joylashtirilgan ayni tarixdir.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. Revelation 13:1.

> Va men dengiz qumi ustida turdim va dengizdan bir hayvon chiqib kelayotganini ko‘rdim; uning yetti boshi va o‘nta shoxi bor edi, shoxlari ustida o‘nta toj, boshlarida esa kufr nomi bor edi. Vahiy 13:1.

The “sand of the sea” represents 1798, for it represents the historical vantage point where John was shown the papacy (the beast of the sea) in the past tense, and the United States (the beast of the earth) rising up, and ultimately speaking as a dragon at the soon-coming Sunday law. Then the earth beast forces the world to accept the “image of the beast,” that would speak and implement Sunday legislation upon the entire world.

“Dengiz qumi” 1798-yilni ifodalaydi, chunki u Yuhannoga papalikning (dengizdan chiqqan hayvonning) o‘tgan zamonda ko‘rsatilgan, Amerika Qo‘shma Shtatlarining (yerdan chiqqan hayvonning) esa ko‘tarilib kelayotgan, va nihoyat yaqin orada chiqadigan yakshanba qonuni vaqtida ajdaho kabi so‘zlaydigan tarixiy nuqtayi nazarni ifodalaydi. So‘ngra yer hayvoni dunyoni “hayvonning surati”ni qabul qilishga majbur qiladi; u so‘zlaydi va butun dunyo bo‘ylab yakshanba qonunchiligini joriy etadi.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> “Papalik o‘z qudratidan mahrum etilib, ta’qibni to‘xtatishga majbur bo‘lgan paytda, Yuhanno ajdahoning ovozini takrorlaydigan va o‘sha ayni shafqatsiz hamda kufrona ishni davom ettiradigan yangi bir hokimiyatning ko‘tarilayotganini ko‘rdi. Jamoatga va Xudoning qonuniga qarshi urush olib boradigan so‘nggi hokimiyat bo‘lgan bu kuch qo‘zichoqqa o‘xshash shoxlari bor bir mahluq bilan tasvirlangan. Undan oldingi mahluqlar dengizdan ko‘tarilgan edi; ammo bu esa yerdan chiqdi, bu esa o‘zi timsol qilgan xalqning — Amerika Qo‘shma Shtatlarining — tinch yo‘l bilan yuksalganini bildiradi.” Signs of the Times, February 8, 1910.

John is taken to the same vantage point of history to receive the final presentation of the kingdoms of Bible prophecy in chapter seventeen. Standing at that vantage point the kingdoms are presented. He is first informed that the beast controls both church and state, for she is seated upon not only seven heads, but also seven mountains. The seating of the great whore is identifying that she is the one riding the beast, and the one who rides the beast is the one who controls the beast.

Yuhanno o‘n yettinchi bobda Muqaddas Kitob bashoratidagi shohliklarning yakuniy taqdimotini qabul qilish uchun tarixning ayni o‘sha kuzatuv nuqtasiga olib boriladi. O‘sha kuzatuv nuqtasida turib, shohliklar unga taqdim etiladi. Avvalo unga maxluq ham jamoatni, ham davlatni boshqarishi bildiriladi, chunki u nafaqat yetti bosh, balki yetti tog‘ ustida ham o‘tirgandir. Buyuk fohishaning o‘tirishi uning maxluqqa mingashganini ko‘rsatadi, maxluqqa mingashgan esa maxluqni boshqaruvchining o‘zidir.

> And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.

> Va sen ko‘rgan ayol — yer yuzining shohlari ustidan hukmronlik qiladigan o‘sha buyuk shahardir. Vahiy 17:18.

The word “reigneth” means to hold and to rule over. A rider rules over the beast by holding the reins. The papacy rules over seven heads and also over seven mountains. In Daniel chapter two, Daniel informs Nebuchadnezzar that he is the “head” of gold. In Isaiah chapter seven a “head” is also a king, a capitol or a kingdom.

“hukmronlik qilur” so‘zi ushlab turish va ustidan hukm surishni anglatadi. Chavandoz jilovlarni ushlab, yirtqich ustidan hukmronlik qiladi. Papalik yetti bosh ustidan ham, shuningdek yetti tog‘ ustidan ham hukmronlik qiladi. Doniyor kitobining ikkinchi bobida Doniyor Navuxadnazarni oltinning “boshi” ekanini bildiradi. Ishayo kitobining yettinchi bobida “bosh” yana shoh, poytaxt yoki saltanat ma’nosini ham anglatadi.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.

> Chunki Suriyaning boshi — Damashq, Damashqning boshi esa — Rezin; va oltmish besh yil ichida Efrayim xalq bo‘lmaydigan darajada chilparchin qilinadi. Efrayimning boshi — Samariya, Samariyaning boshi esa — Remalyoning o‘g‘li. Agar sizlar ishonmasangiz, albatta barqaror turmaysizlar. Ishayo 7:7, 8.

The papacy, which is the woman riding the beast, rules over all the kings of the earth. Those kings are represented as “ten kings,” that are the dragon-power of the last days. They are the kings the whore of Tyre commits fornication with. Those “ten kings” have been forced to accept the authority of the papacy, but the premier king of those ten kings is the United States. The United States is therefore also represented by Ahab, the king of the ten northern kingdoms of Israel. The number “seven” represents “complete,” and when the papacy is portrayed as reigning over the kings of the earth, she is also reigning over the ten kings and she is seated upon the seven heads.

Hayvon ustiga mingan ayol bo‘lgan papalik yer yuzidagi barcha shohlar ustidan hukmronlik qiladi. O‘sha shohlar “o‘n shoh” sifatida tasvirlangan bo‘lib, ular oxirgi kunlarning ajdaho-qudratidir. Ular Tir fohishasi zino qiladigan shohlardir. O‘sha “o‘n shoh” papalik hokimiyatini qabul qilishga majbur etilgan, biroq o‘sha o‘n shohning bosh shohi Qo‘shma Shtatlardir. Shuning uchun Qo‘shma Shtatlar Isroilning shimoldagi o‘n qabilasi ustidan hukmronlik qilgan shoh — Axab orqali ham ifodalanadi. “Yetti” soni “to‘liqlik”ni anglatadi, va papalik yer yuzidagi shohlar ustidan hukmronlik qilayotgan qilib tasvirlanganda, u ayni paytda o‘n shoh ustidan ham hukmronlik qilmoqda va yetti bosh ustiga o‘tirgandir.

Here is the mind that has wisdom, for the wise of the last days employ the methodology of “line upon line,” and they recognize that each of the symbols of the statecraft that the whore rules over identify the same truth. She also rules over seven mountains, and the Millerites identified a “mountain” in Bible prophecy as a symbol of a kingdom, but they also identified that symbols have more than one meaning.

Mana hikmatga ega bo‘lgan aqldir, chunki oxirgi kunlarning donolari “satr ustiga satr” metodologiyasini qo‘llaydilar va fohisha hukmronlik qiladigan davlat boshqaruvining har bir ramzi ayni bir haqiqatni ifodalashini anglaydilar. U yetti tog‘ ustidan ham hukmronlik qiladi, va milleritlar Muqaddas Kitob bashoratida “tog‘”ni shohlikning ramzi sifatida aniqlagan edilar, ammo ular ramzlarning bir nechta ma’noga ega ekanini ham aniqlagan edilar.

Mountains are also a symbol of a church. The “glorious holy mountain” in the Scriptures represents God’s church.

Togʻlar, shuningdek, jamoatning ham ramzidir. Muqaddas Yozuvlarda “ulugʻvor muqaddas togʻ” Xudoning jamoatini ifodalaydi.

> The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.

> Amozning o‘g‘li Ishayo Yahudo va Quddus to‘g‘risida ko‘rgan kalom. Oxirgi kunlarda shunday bo‘ladiki, Egamiz uyining tog‘i tog‘larning cho‘qqisida mustahkam o‘rnatiladi va tepaliklardan yuksak ko‘tariladi; barcha xalqlar unga oqib keladi. Ko‘p xalqlar borib, shunday deydilar: Kelinglar, Egamizning tog‘iga, Yoqub Xudosining uyiga chiqaylik; U bizga O‘z yo‘llarini o‘rgatadi, biz esa Uning so‘qmoqlarida yuramiz. Chunki qonun Siondan chiqadi, Egamizning kalomi esa Quddusdan. Ishayo 2:1–3.

The “Lord’s house” is His church, and it is a “mountain.” The great whore is seated upon seven mountains, thus identifying that she rules over all the churches, just as she rules over all the kings. She has control over all the churches and all the states in all the world.

“Rabbiyning uyi” Uning jamoatidir va u “tog‘”dir. Buyuk fohisha yetti tog‘ ustida o‘tirgandir; shu tariqa u barcha shohlar ustidan hukmronlik qilgani kabi, barcha jamoatlar ustidan ham hukmronlik qilishini ko‘rsatadi. U butun dunyodagi barcha jamoatlar va barcha davlatlar ustidan nazoratga egadir.

The vision that Isaiah is identifying that came to him “concerning Judah and Jerusalem,” that we just cited, continues on, and it is still the same passage in chapter four, and according to Isaiah it is the “same day” that people say, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” In that same period of time “seven women” are identified.

Ishayo o‘ziga “Yahudo va Quddus haqida” kelganini ta’kidlayotgan va biz hozirgina iqtibos qilgan vahiy davom etadi; u hali ham to‘rtinchi bobdagi ayni o‘sha parcha bo‘lib, Ishayoga ko‘ra, bu odamlar: “Kelinglar, Egamizning tog‘iga, Yoqub Xudosining uyiga chiqaylik”, deydigan “o‘sha kun”ning o‘zidir. O‘sha ayni davrda “yetti ayol” tilga olinadi.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. 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 every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. Isaiah 4:1–6.

> Va o‘sha kunda yetti ayol bitta erkakdan ushlab: “Biz o‘z nonimizni yeymiz, o‘z kiyimimizni kiyamiz; faqat sening noming bilan atalishga ijozat ber, sharmandaligimiz olib tashlansin”, — deydi. O‘sha kunda Egamizning novdasi go‘zal va ulug‘vor bo‘lur, yurtning mevasi esa Isroildan omon qolganlar uchun a’lo va chiroyli bo‘lur. Va shunday bo‘ladiki, Sionda qolgan va Quddusda saqlanib qolgan kishi muqaddas deb atalur, ya’ni Quddusda tiriklar qatoriga yozilgan har bir kishi: Egamiz hukm ruhi bilan va kuydiruvchi ruh bilan Sion qizlarining nopokligini yuvib tashlaganida hamda Quddusning qonini uning o‘rtasidan poklaganida. Shunda Egamiz Sion tog‘idagi har bir maskan uzra va uning yig‘inlari uzra kunduz kuni bulut va tutun, kechasi esa alangali olovning yorug‘ligini yaratadi; chunki butun ulug‘vorlik uzra bir himoya bo‘ladi. Va kunduz kuni jaziramadan soya uchun, bo‘ron va yomg‘irdan panoh va yashirin joy uchun bir chodir bo‘ladi. Ishayo 4:1–6.

The “day” which is the subject of Isaiah’s vision is the “hour” of the great earthquake of Revelation chapter eleven. The wise that have accepted the admonition to “return” from the disappointment of July 18, 2020, and met the requirements of Leviticus twenty-six, and who have been brought together by Ezekiel’s first prophecy, are sealed when they accept Ezekiel’s second message of the four winds of Islam. They are then lifted up into heaven as an ensign, and God’s other children in Babylon begin to respond to the call to come out of Babylon, that begins at the earthquake, which is the soon-coming Sunday law. God’s other flock hear the message to come out of Babylon, and they proclaim, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.”

Ishayo vahiyining mavzusi bo‘lgan o‘sha “kun” — Vahiy kitobining o‘n birinchi bobidagi buyuk zilzilaning “soati”dir. 2020-yil 18-iyuldagi umidsizlikdan so‘ng “qaytish” haqidagi nasihatni qabul qilgan, Levilar yigirma oltinchi bobining talablarini bajargan va Hizqiyolning birinchi bashorati orqali bir joyga to‘plangan donolar, Islomning to‘rt shamoli haqidagi Hizqiyolning ikkinchi xabarini qabul qilganlarida muhrlanadilar. Shundan so‘ng ular bir bayroq sifatida osmonga ko‘tariladilar, va Bobildagi Xudoning boshqa farzandlari Bobildan chiqish haqidagi da’vatga javob bera boshlaydilar; bu da’vat zilzila paytida, ya’ni yaqin oradagi Yakshanba qonuni boshlanganda boshlanadi. Xudoning boshqa podasi Bobildan chiqish xabarini eshitadi va shunday deydi: “Kelinglar, biz Egamizning tog‘iga, Yoqub Xudosining uyiga chiqaylik.”

In that “hour” the great whore begins to sing her songs and commit fornication with the kings of the earth. Those who are not written in the Lamb’s book of life follow the whore, and their churches come under her authority. Those churches are represented by Isaiah as “seven women.” Those “seven women” are the “seven mountains” that the papacy shall rule over, as the United States forces the entire world to erect an image of the beast that will both speak and cause all to receive the mark of papal authority.

O‘sha “soat”da buyuk fohisha o‘z qo‘shiqlarini kuylashni va yer yuzining podshohlari bilan zino qilishni boshlaydi. Qo‘zining hayot kitobiga yozilmaganlar fohishaga ergashadilar, va ularning jamoatlari uning hokimiyati ostiga tushadi. O‘sha jamoatlar Ishayo tomonidan “yetti ayol” sifatida ifodalanadi. O‘sha “yetti ayol” papalik hukmronlik qiladigan “yetti tog‘”dir; chunki Qo‘shma Shtatlar butun dunyoni so‘zlaydigan hamda hammani papalik hokimiyatining tamg‘asini qabul qilishga majbur etadigan mahluqning suratini tiklashga majbur qiladi.

Those “seven women shall take hold of one man,” and that “man” is the “man” Paul identifies as “the man of sin.” In that testing period those who remain “in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” God’s people are those in the period of time whose names are written in the book of life, the book of the Lamb who was slain from the foundation of the world. The other class, who take hold of the “man of sin” are those in Revelation chapter thirteen that worship the man of sin.

O‘sha “yetti ayol bir erkakdan mahkam ushlaydi”, va o‘sha “erkak” Pavlus “gunoh odami” deb ta’riflagan “erkak”dir. O‘sha sinov davrida “Quddusda qolganlar muqaddas deb ataladi, ya’ni Quddusda tiriklar qatorida yozilganlarning har biri.” Xudoning xalqi — o‘sha davr mobaynida ismlari hayot kitobiga, dunyo bunyod etilishidan oldin so‘yilgan Qo‘zining kitobiga yozilganlardir. “Gunoh odami”dan mahkam ushlaydigan boshqa toifa esa Vahiy kitobining o‘n uchinchi bobida gunoh odamiga sajda qiladiganlardir.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. Revelation 13:8, 9.

> Yer yuzida yashovchilarning barchasi unga sajda qiladilar; bular — ismlari dunyo bunyod etilganidan beri so‘yilgan Qo‘zining hayot kitobiga yozilmaganlardir. Kimning qulog‘i bo‘lsa, eshitsin. Vahiy 13:8, 9.

The “hour” of the great earthquake, which is the Sunday law crisis, is the conclusion of the investigative judgment, and the judgment is based upon whether your name is found or not found entered within the book of life, thus in that time the two classes represented by the relation to the book of life is identifying the very closing scenes of judgment. Those who take hold of the “man of sin,” proclaim that they will “eat” their “own bread, and wear” their “own apparel,” but their primary desire is to “be called by thy name”.

Yakshanba qonuni inqirozi bo‘lgan ulkan zilzilaning “soati” tergov hukmining yakunidir, va hukm sizning ismingiz hayot kitobiga kiritilganmi yoki kiritilmaganmi, shunga asoslanadi; demak, o‘sha vaqtda hayot kitobiga bo‘lgan munosabat bilan ifodalangan ikki toifa hukmning aynan eng so‘nggi manzaralarini ko‘rsatadi. “Gunoh odami”dan mahkam tutganlar o‘zlarining “noni”ni “yeyishlarini va” o‘zlarining “kiyimi”ni “kiyishlarini” e’lon qiladilar, biroq ularning bosh istagi “sening noming bilan atalish”dir.

They will retain their own doctrinal statement of beliefs (eat their own bread), and retain their denominational profession (their own apparel), but accept the name of the “man of sin.” The name of the “man of sin,” is “catholic”, which means “universal”. Those who take hold of the “man of sin,” wish to become part of the “universal church”, which is the Catholic church. They desire that relationship in order to “take away” their “reproach.”

Ular o‘zlarining e’tiqodga doir aqidaviy bayonotlarini (o‘z nonlarini yeydilar) saqlab qoladilar va o‘zlarining mazhabiy e’tiroflarini (o‘z kiyimlarini) ham saqlab qoladilar, biroq “gunoh odami”ning nomini qabul qiladilar. “Gunoh odami”ning nomi “katolik”dir, bu esa “umumjahon” degan ma’noni anglatadi. “Gunoh odami”ni mahkam tutganlar “umumjahon jamoat”ning bir qismi bo‘lishni istaydilar; bu esa Katolik jamoatidir. Ular o‘zlarining “sharmandaligi”ni “olib tashlash” uchun o‘sha munosabatni istaydilar.

The “reproach” addresses two significant elements of the beast that reigns over all the churches and all the nations in the last days. In the “hour of the great earthquake” in Revelation eleven, “the third woe cometh quickly”. The “third woe” is Islam. In the “hour of the great earthquake” in Revelation eleven, the Seventh Trumpet sounds. The Seventh Trumpet is Islam. Islam strikes in the “hour of the great earthquake,” for all of the Trumpets are the prophetic tools God has employed in judgment upon forced Sunday worship throughout world history.

“Malomat” oxirgi kunlarda barcha jamoatlar va barcha xalqlar ustidan hukmronlik qiladigan mahluqning ikki muhim unsuriga qaratilgandir. Vahiy kitobining o‘n birinchi bobidagi “buyuk zilzila soati”da “uchinchi voy tez keladi”. “Uchinchi voy” — Islomdir. Vahiy kitobining o‘n birinchi bobidagi “buyuk zilzila soati”da Yettinchi Karnay chalinadi. Yettinchi Karnay — Islomdir. Islom “buyuk zilzila soati”da zarba beradi, chunki butun jahon tarixi davomida barcha Karnaylar majburiy yakshanba ibodatiga qarshi hukm chiqarishda Xudo qo‘llagan bashoratli vositalar bo‘lgan.

When the “national ruin” of the United States is brought about, at the soon-coming Sunday law, the “nations will be angry.” It is Islam that angers the nations in Bible prophecy, as represented by the first reference to Islam in the book of Genesis.

Qo‘shma Shtatlarning “milliy halokati” tez orada qabul qilinadigan yakshanba qonuni orqali yuzaga keltirilganida, “xalqlar g‘azablanadilar”. Muqaddas Kitob bashoratida xalqlarni g‘azablantiradigan narsa Islomdir; bu Ibtido kitobidagi Islomga oid birinchi ishorada ifodalangan.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Egamizning farishtasi unga dedi: “Mana, sen homiladorsan, o‘g‘il tug‘asan va uning ismini Ishmoil qo‘yasan; chunki Egamiz sening musibatingni eshitdi. U yovvoyi odam bo‘ladi; uning qo‘li har kimga qarshi, har kimning qo‘li esa unga qarshi bo‘ladi; va u barcha birodarlarining ro‘parasida yashaydi.” Ibtido 16:11, 12.

The “reproach” of the last days is the religion of Islam. The churches and the nations of the world will come under the authority of the New World Order of a United Nations, which is ruled over by the Catholic church. The pope will be seated upon the one-world system, just as Constantine gave the papacy its seat in the year 330. The nations will determine that their ability to deal with the warfare being brought against mankind by Islam, can only be accomplished by a united effort, which will require a subjection to some moral authority, which the United States will insist is the Roman church. Just as Justinian gave the Catholic church its great authority in the year 533, history is repeated. The United States will force the world through its military might to obey, just as Clovis did for the Catholic church in the year 496. The history of verse two of Revelation thirteen will be repeated.

Oxirgi kunlarning “sharmandaligi” Islom dinidir. Jamoatlar va dunyo xalqlari Katolik cherkovi tomonidan boshqariladigan Birlashgan Millatlar Tashkilotining Yangi Dunyo Tartibi hokimiyati ostiga kiradi. Papa, xuddi Konstantin milodiy 330-yilda papalikka o‘z o‘rnini bergani kabi, bir dunyo tizimi ustiga o‘tqiziladi. Xalqlar Islom tomonidan insoniyatga qarshi olib kelinayotgan urushga qarshi kurasha olish qobiliyati faqat birlashgan sa’y-harakat bilan amalga oshirilishi mumkin, degan qarorga keladilar; bu esa qandaydir axloqiy hokimiyatga bo‘ysunishni talab qiladi, va Qo‘shma Shtatlar bu hokimiyat Rim cherkovi ekanini ta’kidlaydi. Xuddi Yustinian milodiy 533-yilda Katolik cherkoviga uning buyuk hokimiyatini bergani kabi, tarix takrorlanadi. Qo‘shma Shtatlar o‘z harbiy qudrati orqali dunyoni itoat etishga majbur qiladi, xuddi Xlodvig milodiy 496-yilda Katolik cherkovi uchun qilgani kabi. Vahiy kitobining o‘n uchinchi bobi ikkinchi oyatidagi tarix takrorlanadi.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Men ko‘rgan mahluq qoplonga o‘xshar edi, uning oyoqlari ayiqning oyoqlari kabi, og‘zi esa sherning og‘ziday edi; va ajdar unga o‘z qudratini, o‘z taxtini va buyuk hokimiyatni berdi. Vahiy 13:2.

Once the image is set up, then the kings of the earth, who have been angered by the attacks of Islam, will recognize that the universal “reproach” against Islam that has been used to bring the worldwide image of the beast into existence, was not the “reproach” that the “man of sin” (Jezebel) was actually concerned with. Too late, the world will find out that Jezebel cares nothing about Islam, but that her heart desires to kill Elijah, as Herodias killed John the Baptist.

Bir marta surat o‘rnatilgach, Islomning hujumlaridan g‘azablangan yer yuzining shohlari, butun dunyo bo‘ylab hayvonning suratini vujudga keltirish uchun ishlatilgan Islomga qarshi umumiy “malomat” aslida “gunoh odami”ning (Izabelning) chinakam tashvishi bo‘lmaganini anglab yetadilar. Juda kech bo‘lganida, dunyo Izabel Islomga mutlaqo parvo qilmasligini, balki uning yuragi Hirodiya Yahyo Cho‘mdiruvchini o‘ldirtirgani kabi Ilyosni o‘ldirishni istashini bilib oladi.

The “mind which hath wisdom,” is the “mind of the wise,” and the “wise” are those who understand the “increase of knowledge” that is produced when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ, just before probation closes.

“Donolikka ega aql” — “donolarning aqli”dir; “donolar” esa sinov muddati tugashidan sal avval Yahudo qabilasidan bo‘lgan Arslon Iso Masihning Vahiyini muhrdan ochganda yuzaga keladigan “bilimning ortishini” tushunadiganlardir.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> U menga dedi: “Bu kitobdagi bashorat so‘zlarini muhrlama, chunki vaqt yaqin. Nohaq kishi bundan keyin ham nohaqlik qilsin; bulg‘angan kishi bundan keyin ham bulg‘ansin; solih kishi bundan keyin ham solihlik qilsin; muqaddas kishi bundan keyin ham muqaddas bo‘lsin.” Vahiy 22:10, 11.

The “seven heads are seven mountains, on which the woman sitteth,” represents the truth that the papacy will reign over both church and state. Symbols have more than one meaning, and the symbols are to be defined and understood by the context of the passage where the symbols are represented. The argument arises that the verse identifies that the heads are the mountains, so what would be the justification for identifying a distinction between the heads (statecraft) and the mountains (churchcraft)? The distinction is established in Daniel chapters seven and eight. In chapter seven both pagan Rome and papal Rome are identified as “diverse,” from the beasts that preceded them.

“Ayol o‘tirgan yetti bosh — yetti tog‘dir,” degani, papalik ham jamoat, ham davlat ustidan hukmronlik qilishini bildiradi. Ramzlar bir nechta ma’noga ega bo‘ladi, va ramzlar ular ifodalangan oyatning mazmuniga ko‘ra ta’riflanib, anglanishi lozim. Dalil shundan kelib chiqadiki, oyat boshlar tog‘lar ekanini aniqlab beradi; unday ekan, boshlar (davlat boshqaruvi) bilan tog‘lar (jamoat boshqaruvi) o‘rtasida farq borligini aniqlashga qanday asos bo‘lishi mumkin? Bu farq Doniyor kitobining yettinchi va sakkizinchi boblarida belgilab berilgan. Yettinchi bobda ham butparast Rim, ham papalik Rimi ulardan oldin kelgan mahluqlardan “boshqacha” deb ta’riflanadi.

When chapter seven is brought upon chapter eight (line upon line), we find in chapter eight the little horn of Rome, oscillating between man, woman, man, woman. One symbol (the little horn) that represents two powers. In those chapters, a horn is a kingdom, and a kingdom is also a head. In chapter eight, the little horn represents two kingdoms, the fourth and fifth kingdom of Bible prophecy. The little horn symbolically represents two kingdoms, and the two kingdoms it represents are kingdoms that identify the union of statecraft and churchcraft. The seven heads, which are also seven mountains, represent two kingdoms, and the one kingdom is churchcraft and the other is statecraft.

Yettinchi bob sakkizinchi bob ustiga keltirilganda (satr ustiga satr), biz sakkizinchi bobda Rimning kichik shoxini ko‘ramiz; u erkak, ayol, erkak, ayol o‘rtasida tebranadi. Ikki hokimiyatni ifodalovchi bitta ramz (kichik shox). O‘sha boblarda shox — podshohlikdir, podshohlik esa ayni paytda bosh hamdir. Sakkizinchi bobda kichik shox ikki podshohlikni, Muqaddas Kitob bashoratining to‘rtinchi va beshinchi podshohligini ifodalaydi. Kichik shox ramziy tarzda ikki podshohlikni ifodalaydi, va u ifodalagan bu ikki podshohlik davlat boshqaruvi bilan cherkov boshqaruvining birlashuvini aniqlab beradi. Yetti bosh, ayni paytda yetti tog‘ ham bo‘lib, ikki podshohlikni ifodalaydi; bu podshohliklardan biri cherkov boshqaruvi, boshqasi esa davlat boshqaruvidir.

In Daniel chapter two, there is another witness to this prophetic symbolism, for there the last kingdom, which the Millerites understood to be the fourth kingdom of Rome, is represented by iron and clay. The iron and clay are combined, though in reality iron does not combine with clay. Yet when Sister White comments upon the “iron and clay,” she identifies it as a symbol of churchcraft and statecraft, as is represented by chapter eight’s little horn, and the Revelation seventeen heads that are also mountains.

Doniyor kitobining ikkinchi bobida bu bashoratli ramziylikka yana bir guvohlik bor, chunki u yerda Millerchilar Rimning to‘rtinchi shohligi deb tushungan oxirgi shohlik temir va loy bilan ifodalanadi. Temir va loy birlashtirilgan, holbuki aslida temir loy bilan qo‘shilmaydi. Shunga qaramay, Opa Uayt “temir va loy” haqida izoh berganida, uni cherkov hunari va davlat hunarining ramzi sifatida belgilaydi; bu xuddi sakkizinchi bobdagi kichik shox hamda Vahiy kitobining o‘n yettinchi bobidagi, tog‘lar ham bo‘lgan boshlar orqali ifodalangandekdir.

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

> “Biz Xudoning muqaddas ishi temir loyqa loy bilan aralashgan tasvirning oyoqlari bilan ifodalangan bir zamonga yetib keldik. Xudoning bir xalqi, tanlangan bir xalqi bor; ularning farosati muqaddas qilinishi lozim, ular poydevor ustiga yog‘och, pichan va somon qo‘yish orqali nopok bo‘lib qolmasliklari kerak. Xudoning amrlariga sodiq bo‘lgan har bir jon imonimizning ajralib turuvchi belgisi yettinchi kun — Shanba ekanini ko‘radi. Agar hukumat Shanbani Xudo buyurganidek e’zozlasa, u Xudoning qudratida turar va azizlarga bir marta topshirilgan imonni himoya qilgan bo‘lar edi. Ammo davlat arboblari soxta shanbani qo‘llab-quvvatlaydilar va o‘z diniy e’tiqodlarini papalikning bu farzandiga rioya qilish bilan aralashtiradilar, uni Egamiz muqaddas qilgan va barakali etgan, O‘zi bilan O‘z xalqi o‘rtasida ming avlodlar davomida alomat bo‘lsin deb inson uni muqaddas tutishi uchun ajratib qo‘ygan Shanbadan yuqori qo‘yadilar. Cherkovchilik va davlatchilikning aralashtirilishi temir va loy bilan ifodalangan. Bu ittifoq jamoatlarning butun kuchini zaiflashtirmoqda. Cherkovga davlat hokimiyatini berish yomon natijalar keltirib chiqaradi. Odamlar deyarli Xudoning sabr-toqatining chegarasidan o‘tib ketdilar. Ular o‘z kuchlarini siyosatga safarbar etdilar va papalik bilan birlashdilar. Ammo shunday vaqt keladiki, Xudo O‘z qonunini bekor qilganlarni jazolaydi, va ularning yovuz ishi o‘zlarining boshiga qaytadi.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “In the scene representing the work of Christ for us, and the determined accusation of Satan against us, Joshua stands as the high priest, and makes request in behalf of God’s commandment-keeping people. At the same time Satan represents the people of God as great sinners, and presents before God the list of sins he has tempted them to commit through their lifetime, and urges that because of their transgressions, they be given into his hands to destroy. He urges that they should not be protected by ministering angels against the confederacy of evil. He is full of anger because he cannot bind the people of God into bundles with the world, to render to him complete allegiance. Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.

> “Masihning biz uchun olib borayotgan ishi va Shaytonning bizga qarshi qat’iy ayblovi tasvirlangan sahnada, Yoshua oliy ruhoniy sifatida turadi va Xudoning amrlariga rioya qiluvchi xalqi nomidan iltijo qiladi. Ayni paytda Shayton Xudoning xalqini ulkan gunohkorlar sifatida ko‘rsatadi hamda ularni butun umri davomida vasvasaga solib sodir ettirgan gunohlarining ro‘yxatini Xudo huzurida taqdim etadi va ularning gunohlari sababli ularni halok qilish uchun uning qo‘liga topshirish kerakligini ta’kidlaydi. U yovuzlik ittifoqiga qarshi xizmat qiluvchi farishtalar tomonidan himoya qilinmasliklari kerakligini uqtiradi. U Xudoning xalqini dunyo bilan birga bog‘lamlarga bog‘lab, o‘ziga to‘liq sadoqat bajo keltirishga majbur qila olmagani uchun g‘azabga to‘lgan. Shohlar, hukmdorlar va boshliqlar o‘zlariga dajjol tamg‘asini bosganlar va ular azizlarga — Xudoning amrlarini tutadigan va Isoning imoniga ega bo‘lganlarga — qarshi urush ochish uchun chiqqan ajdar sifatida tasvirlanadi. Xudoning xalqiga bo‘lgan adovatlarida ular Barabbani Masih o‘rniga tanlaganlikda ham aybdor ekanliklarini namoyon etadilar.

> “God has a controversy with the world. When the judgment shall sit, and the books shall be opened, He has an awful account to settle, which would now make the world fear and tremble were men not blinded and bewitched by satanic delusions and deceptions. God will call the world to account for the death of His only-begotten Son, whom to all intents and purposes the world has crucified afresh, and put to open shame in the persecution of His people. The world has rejected Christ in the person of His saints, has refused His messages in the refusal of the messages of prophets, apostles, and messengers. They have rejected those who have been colaborers with Christ, and for this they will have to render an account.” Testimonies to Ministers, 38, 39.

> “Xudoning dunyo bilan bir da’vosi bor. Hukm o‘tirganda va kitoblar ochilganda, Uning hal etilishi lozim bo‘lgan dahshatli bir hisobi bo‘ladi; agar odamlar shaytoniy aldanishlar va yolg‘onlar bilan ko‘r va sehrlangandek bo‘lmaganida, bu hisobning o‘ziyoq dunyoni qo‘rquv va titroqqa solgan bo‘lur edi. Xudo dunyoni O‘zining yagona tug‘ilgan O‘g‘lining o‘limi uchun javobgarlikka tortadi; dunyo, aslida va amalda, Uning xalqini ta’qib etish orqali Uni qaytadan xochga mixlagan va oshkora sharmanda qilgan. Dunyo Masihni Uning azizlari timsolida rad etdi, payg‘ambarlar, havoriylar va xabarchilarning xabarlarini rad etish orqali Uning xabarlarini rad etdi. Ular Masih bilan hamkor bo‘lganlarni rad etdilar, va buning uchun ular hisob berishga majbur bo‘ladilar.” Testimonies to Ministers, 38, 39.

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