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# The Book of Daniel - Number One-Hundred and Eighteen

Doniyor kitobi — bir yuz o‘n sakkizinchi qism

The Prophetic Warning to Jerusalem: A Symbolic Portrayal of End-Time Events

Quddusga qaratilgan bashoratli ogohlantirish: oxirzamon voqealarining ramziy tasviri

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Jeff Pippenger

Published

March 5, 2024

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The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.

63-yildan 70-yilgacha bo‘lgan yetti yillik ogohlantirish — “Quddus ko‘chalarida u yoqdan-bu yoqqa yurib, shaharga kelajak kulfatlarni e’lon qilgan” odam tomonidan e’lon qilingan bu ogohlantirish — avval Masihning xizmati davomida, so‘ngra esa shogirdlarning xizmati davomida uch yarim yildan berilgan Quddusga qaratilgan ogohlantirish orqali timsol qilingan edi. Avvalgi maqolalarda Quddusning vayron qilinishi xochda, yoki keyinroq Stefan toshbo‘ron qilingan paytda yuz berishi mumkin bo‘lgani allaqachon ko‘rsatib berilgan edi, biroq Xudoning uzoq sabr-toqati O‘z hukmini shahar va xalq ustidan kechiktirdi.

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Va u kimning ustiga tushsa, uni kukunga aylantirib yuboradi.” Masihni rad etgan xalq tez orada o‘z shahrining va o‘z millatining vayron qilinganini ko‘rishi kerak edi. Ularning ulug‘vorligi chilparchin bo‘lib, shamol oldidagi chang kabi sochilib ketardi. Yahudiylarni halok qilgan narsa nima edi? Agar ular uning ustiga qurganlarida, ular uchun omonlik bo‘ladigan o‘sha qoya edi. Xorning qilingan Xudoning ezguligi, rad etilgan solihlik, mensilmagan rahm-shafqat edi. Insonlar o‘zlarini Xudoga qarshi qo‘ydilar, va ular uchun najot bo‘lishi kerak bo‘lgan hamma narsa ularning halokatiga aylantirildi. Xudo hayot uchun tayinlagan hamma narsani ular o‘zlari uchun o‘lim deb topdilar. Yahudiylarning Masihni xochga mixlashida Quddusning vayron bo‘lishi mujassam edi. Qalvariyada to‘kilgan qon ularni bu dunyo uchun ham, kelajak dunyo uchun ham halokat tubiga cho‘ktirgan og‘irlik bo‘ldi. Xudoning inoyatini rad etuvchilar ustiga hukm tushadigan buyuk oxirgi kunda ham shunday bo‘ladi. Ularning qoqinish qoyasi bo‘lgan Masih o‘shanda ularga qasos oluvchi tog‘ sifatida namoyon bo‘ladi. Uning yuzining ulug‘vorligi, solihlar uchun hayot bo‘lganidek, fosiqlar uchun yondiruvchi olov bo‘ladi. Rad etilgan sevgi, xorlangan inoyat tufayli gunohkor halok qilinadi.”

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.

> “Ko‘plab misollar va takrorlangan ogohlantirishlar orqali Iso Xudoning O‘g‘lini rad etish yahudiylar uchun qanday oqibatlarga olib kelishini ko‘rsatdi. Bu so‘zlarda U har bir davrda Uni o‘zining Najotkori sifatida qabul qilishdan bosh tortadigan barcha kishilarga murojaat qilayotgan edi. Har bir ogohlantirish ular uchundir. Tahqirlangan ma’bad, itoatsiz o‘g‘il, soxta bog‘bonlar, nafrat bilan qaragan quruvchilar — bularning har biri har bir gunohkorning tajribasida o‘z muqobiliga ega. Agar u tavba qilmasa, ular oldindan ko‘rsatgan hukm uning ham qismati bo‘ladi.” The Desire of Ages, 600.

The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.

O‘sha odam Quddusga guvohlik bergan yetti yillik davr birinchi qamal paytida bir ming ikki yuz oltmish kundan iborat ikki teng davrga bo‘lingan edi. O‘sha yetti yil Quddusning vayron qilinishini ifoda etgan, Masih va shogirdlarning xizmatidagi yetti yil esa Quddus vayron qilinishining boshlanishini ifoda etgan; Iso esa har doim oxirni boshlanish orqali tasvirlaydi. O‘sha yetti yil, shuningdek, shimoliy saltanatga qarshi bo‘lgan va bir ming ikki yuz oltmish yillik ikki teng davrga bo‘lingan “yetti vaqt” orqali ham timsollangan edi.

When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”

Zamonaviy Rim butparast va papalik Rimining haqiqiy va ruhiy Quddusni oyoq osti qilgan tarixini takrorlaganida, va Zamonaviy Rim 63-yildan 70-yilgacha bo‘lgan davrda inson tomonidan berilgan ogohlantirishning ikki davri tarixini takrorlaganida, hamda zamonaviy Rim Masih va shogirdlar uch yarim yil davomida Quddusga kirib-chiqib yurgan ikki davr bilan ifodalangan tarixni takrorlaganida, so‘nggi kunlarda “vaqt endi yo‘q” bo‘lsa-da, bir-biridan farqli ikki davr namoyon bo‘ladi.

The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.

Bu ikki davrdan oxirgisi — yaqin orada chiqadigan yakshanba qonuni paytida uning o‘limli yarasi tuzalganidan so‘ng, Zamonaviy Rim sodiqlarga qarshi o‘zining so‘nggi ta’qibini amalga oshiradigan ramziy qirq ikki oydir. O‘sha ramziy qirq ikki oy bu ikki davrdan ikkinchisidir va u zamonaviy Rimning ijro etuvchi hukmi davridir. Bu davrdan oldin Laodikiyadagi Adventizm ichida tiriklarning tergov hukmi keladi.

The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.

Haqiqiy Quddusga ogohlantirishni taqdim etgan kishi Titusning qamali paytida vafot etdi. U vayronagarchilik chog‘ida emas, balki vayronagarchilikdan oldin bo‘lgan qamal davomida vafot etdi, chunki Quddusning vayron qilinishida birorta ham masihiy halok bo‘lmadi.

> “For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.

> “Yetti yil davomida bir kishi Quddus ko‘chalarida u yoqdan bu yoqqa yurib, shaharga kelajak kulfatlarni e’lon qilib yurdi. U kechayu kunduz mana bu vahimali marsiyani kuylardi: ‘Sharqdan bir ovoz! g‘arbdan bir ovoz! to‘rt shamoldan bir ovoz! Quddusga va ma’badga qarshi bir ovoz! kuyovlarga va kelinlarga qarshi bir ovoz! butun xalqga qarshi bir ovoz!’ — O‘sha manba. Bu g‘aroyib zot qamoqqa tashlandi va qamchilandi, biroq uning lablaridan biror shikoyat chiqmadi. Tahqir va haqoratlarga u faqat shunday javob berdi: ‘Quddusning holiga voy!’ ‘unda yashovchilarning holiga voy!’ U oldindan aytgan qamal paytida o‘ldirilguniga qadar uning ogohlantiruvchi nidosi to‘xtamadi.” Buyuk kurash, 29, 30.

The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.

Bu odam qamal paytida vafot etdi, ammo yakuniy vayronagarchilikda emas; yakuniy vayronagarchilik esa sinov muddatining yopilishi va oxirgi yetti baloni ifodalaydi. Demak, bu odam birinchi qamal vaqtida Quddusni tark etish haqidagi xabarning ramzidir. Shundan so‘ng masihiylar qochib ketdilar, va dastlabki uch yarim yil davomida bu odam Quddusda o‘lmaydigan bir guruhning ramzi edi, ikkinchi uch yarim yil davomida esa u sinov muddati yopilishidan oldin vafot etadigan oxirgi masihiylarning ramzidir. Birinchi davrda u bir yuz qirq to‘rt mingni ko‘rsatmoqda, ikkinchi uch yarim yillik davrda esa u ikkinchi davr davomida vafot etadigan ulkan olomonni ifodalaydi.

The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.

Bu odamning xabari tarixchi tomonidan qayd etilgan bo‘lib, u oltita ovoz bilan ifodalangan edi. Nihoyat u qamoqqa tashlanganda, uning yettinchi va so‘nggi xabari Quddus va uning aholisi uchun “voy, voy” bo‘ldi. Qayd etilgan birinchi “ovoz” “sharqdan kelgan ovoz” edi, uning oxirgi xabari esa “voy” bo‘ldi. Uning xabarining birinchi unsuri va xabarining oxirgi unsuri Islomni ifodalovchi Muqaddas Kitobiy ramz edi, chunki Islom Muqaddas Kitobdagi “sharq” farzandlaridir va ular “sharq shamoli” bilan ifodalanadi. Uning so‘nggi xabaridagi “voy” so‘zining takrorlanishi Zamonaviy Bobilning oxirini aks ettiradi, o‘shanda yer shohlari uch marta: “Voy, voy, ulug‘ shahar”, deb faryod qiladilar. Vahiy kitobining o‘n sakkizinchi bobidagi uch oyatda “afsus” deb tarjima qilingan yunoncha so‘z, sakkizinchi bobning o‘n uchinchi oyatida “voy” deb tarjima qilingan.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Va men ko‘rdim va osmonning o‘rtasidan uchib o‘tayotgan bir farishtani eshitdim; u baland ovoz bilan shunday der edi: Yer yuzida yashovchilarning holiga voy, voy, voy! Chunki hali karnay chalishi lozim bo‘lgan uch farishtaning boshqa karnay ovozlari sababidan. Vahiy 8:13.

The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.

Erkakning “voy, voy” degan e’loni uch voyning uch karra tatbiqini ifodalaydi, chunki birinchi Voyning unsurlari ikkinchi Voyning unsurlari bilan “satr ustiga satr” tarzida qo‘shilib, uchinchi Voyning unsurlarini aniqlab beradi; xuddi shuningdek, o‘n sakkizinchi bobda yer yuzining shohlari tomonidan aytilgan “afsus, afsus”ning uch ifodasi birinchi va ikkinchi Voylar bilan tasdiqlangan uchinchi Voyni ifodalaydi. Erkakning xabarining boshlanishi va oxiri uchinchi Voyga oid Islom xabarining timsoli edi.

The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.

Uning xabarining ilk ifodasi “sharq”dan kelgan bir ovoz edi, va “sharq” Islomning timsolidir, biroq u, shuningdek, sharqda paydo bo‘ladigan muhrlovchi farishtaning ham identifikatsiyasidir.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.

> Shundan keyin men yerning to‘rt burchagida turgan to‘rt farishtani ko‘rdim; ular yerning to‘rt shamolini ushlab turar edilar, toki shamol na yerga, na dengizga, na biror daraxtga essin. Va men sharqdan ko‘tarilib kelayotgan boshqa bir farishtani ko‘rdim; unda tirik Xudoning muhri bor edi. U yerga va dengizga zarar yetkazish vakolati berilgan o‘sha to‘rt farishtaga baland ovoz bilan faryod qilib, dedi: “Xudoyimizning qullarini peshonalariga muhrlab bo‘lgunimizcha, na yerga, na dengizga, na daraxtlarga zarar yetkazinglar”. Va men muhrlanganlarning sonini eshitdim: Isroil o‘g‘illarining barcha qabilalaridan bir yuz qirq to‘rt ming kishi muhrlangan edi. Vahiy 7:1–4.

In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.

Ilyosning Karmel tog‘idagi voqeasida, u dengiz tomonga qarab bir bulutni ko‘rganida, u g‘arbga qarayotgan edi, chunki Karmel tog‘i O‘rta Yer dengizi yaqinida joylashgan.

> And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.

> Yettinchi safarda u dedi: “Mana, dengizdan odamning kaftidek kichik bir bulut ko‘tarilmoqda.” Shunda u dedi: “Borib, Axabga ayt: aravangni tayyorla va pastga tush, yomg‘ir seni to‘xtatib qo‘ymasın.” 3 Shohlar 18:44.

Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.

Ilyos O‘rta Yer dengizi tomonga, ya’ni g‘arbga qarab turgan bo‘lardi. Luqo kitobining o‘n ikkinchi bobida Masih O‘z xabari bo‘linish xabari ekanini aytadi.

> Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.

> Meni yer yuziga tinchlik keltirish uchun kelgan, deb o‘ylaysizlarmi? Sizlarga aytaman: yo‘q, aksincha bo‘linish keltirish uchun. Chunki bundan buyon bir uyda besh kishi bo‘linadi: uchtasi ikkitasiga qarshi, ikkitasi esa uchtasiga qarshi bo‘ladi. Ota o‘g‘liga qarshi, o‘g‘il otasiga qarshi; ona qiziga qarshi, qiz onasiga qarshi; qaynona keliniga qarshi, kelin esa qaynonasiga qarshi bo‘ladi. U xalqqa yana shunday dedi: G‘arbdan bulut ko‘tarilayotganini ko‘rganingiz zahoti: “Yomg‘ir keladi”, deysizlar, va shunday bo‘ladi. Janub shamoli esayotganini ko‘rganingizda esa: “Issiq bo‘ladi”, deysizlar, va shunday bo‘lib chiqadi. Ey munofiqlar, osmon va yerning qiyofasini farqlay olasizlar-u, nega bu zamonni farqlay olmaysizlar? Luqo 12:51–56.

The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”

Quddusga yuborilgan xabarning ustida Alfa va Omeganning imzosi bor, chunki ibtido va intiho uchinchi Vayning Islomini aniqlab beradi, va “sharq”ning ovozi bilan bir vaqtda u Islom xabarini muhrlash xabari ekanini ham aniqlab beradi. “G‘arb”dan kelgan “ikkinchi ovoz” oxirgi yomg‘irni aniqlab beradi; bu esa so‘nggi yomg‘irdir, va barcha payg‘ambarlar oxirgi kunlarga murojaat qilmoqdalar. “G‘arb”ning xabari oxirgi yomg‘ir xabarining ramzidir, u esa sajda qiluvchilarning ikki toifasini vujudga keltiradi. Bir toifa oxirgi yomg‘ir xabarini taniy olmaydi, chunki ular “bu vaqtni farqlamaydilar.”

The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.

Xabarchining xabarining navbatdagi unsuri — “to‘rt shamol”ning ovozidir; bu ham muhrlash xabari, ham uchinchi Vay orqali ifodalangan Islomning g‘azablangan oti xabaridir. Navbatdagi unsur Quddus va ma’badga qarshidir; shu tariqa u barcha payg‘ambarlarning xabarini aniqlab beradi, ya’ni najot haqidagi da’volarini Masihda emas, balki ma’badda va Xudoning tanlangan xalqi sifatidagi nasab-meroslarida asoslaganlari uchun chetlab o‘tilayotgan bir toifa kishilarni ko‘rsatadi. Ular muqaddas tarix davomida “Egamizning ma’badi, Egamizning ma’badi — bizmiz” deb e’lon qiluvchilar sifatida tasvirlanganlardir. Quddus va ma’badga qarshi xabar — Laodikiya xabaridir.

> “There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.

> «Jamoat Muqaddas Ruhning qudrati bilan jonlantirilmayotganidan hayratlanishga hojat yo‘q. Erkaklar va ayollar Masih bergan ko‘rsatmani bir chetga surmoqdalar. G‘azab va tamagirlik g‘alaba qozonmoqda. Jon-ma’bad yovuzlikka to‘la. Masih uchun joy yo‘q. Odamlar o‘zlarining buzuq yo‘llaridan yuradilar. Ular Najotkorning so‘zlariga quloq solmaydilar. Tanbeh va ogohlantirishlarni rad etib, o‘zlarini o‘z ixtiyorlariga topshiradilar; nihoyat shamdon o‘z o‘rnidan surib olinadi va ruhiy farosat insoniy g‘oyalar bilan chalkashib ketadi. Xizmatda nuqsonli bo‘lsalar-da, o‘zlarini oqlab: “Egamizning ma’badi, Egamizning ma’badi — bizmiz”, deydilar. Ular Xudoning qonunini bir chetga surib, o‘z xayollarining nuriga ergashadilar». Review and Herald, 1902-yil 8-aprel.

The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.

So‘ng xabarchi o‘zining ogohlantiruvchi xabarining ovozini kuyovlar va kelinlarga qarshi ko‘tardi; bu “satr ustiga satr” metodologiyasining ramzi edi, chunki oxirgi kunlarning bashoratli yo‘li Nuh kunlaridagi bashoratli yo‘l kabi bo‘ladi: ular nikohdan o‘tayotgan ayni paytda, halokat to‘foni ularning dunyoviy orzu-intilishlari va rejalarini bosib ketish arafasida edi.

> “The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.

> “Muqaddas Kitob oxirgi kunlarda insonlar dunyoviy mashg‘ulotlarga, aysh-ishratga va mol-dunyo orttirishga berilib ketishini e’lon qiladi. Ular abadiy haqiqatlarga nisbatan ko‘r bo‘lib qoladilar. Masih shunday deydi: ‘Nuhning kunlari qanday bo‘lgan bo‘lsa, Inson O‘g‘lining kelishi ham shunday bo‘ladi. Chunki to‘fongacha bo‘lgan kunlarda, Nuh kemaga kirgan kungacha, ular yeb-ichar, uylanar va erga berilar edilar, va to‘fon kelib, ularning barchasini olib ketmaguncha, buni anglamadilar; Inson O‘g‘lining kelishi ham shunday bo‘ladi.’ Matto 24:37–39.”

> “So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.

> “Bugun ham xuddi shunday. Odamlar go‘yo Xudo yo‘q, osmon yo‘q va oxirat yo‘qdek, foyda ortidan quvib, xudbin nafs istaklariga berilib shoshilib ketmoqdalar. Nuh davrida to‘fon haqidagi ogohlantirish odamlarni o‘z yovuzliklarida larzaga solish va ularni tavbaga chaqirish uchun yuborilgan edi. Xuddi shuningdek, Masihning tez orada kelishi haqidagi xabar ham odamlarni dunyoviy narsalarga berilib ketgan holatlaridan uyg‘otish uchun mo‘ljallangandir. Bu xabar ularni abadiy haqiqatlarni anglash hissiga uyg‘otish uchun berilgandir, toki ular Rabbiyning dasturxoniga bo‘lgan taklifga quloq tutsinlar.”

> “The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.

> “Xushxabar da’vati butun dunyoga — «har bir xalq, qabila, til va elatga» — yetkazilishi kerak.” Vahiy 14:6. So‘nggi ogohlantirish va rahm-shafqat xabari butun yer yuzini o‘z ulug‘vorligi bilan yoritishi kerak. U boy va kambag‘al, ulug‘ va past bo‘lgan barcha toifadagi insonlarga yetib borishi lozim. «Katta yo‘llarga va to‘siqlar bo‘yiga chiqinglar», — deydi Masih, — «va ularni kirishga undanglar, toki Mening uyim to‘lsin.»” Masihning Masallardan O‘gitlari, 228.

The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.

Ogohlantirishning so‘nggi unsuri oldingi parchada ta’kidlangan. “Butun xalqqa” qarshi ovoz sifatida ifodalangan xabar najot topish uchun xushxabarning talablariga javob berish zarurligini ko‘rsatib beradigan abadiy xushxabardir. Abadiy xushxabarning birinchi talabi — Xudodan qo‘rqishdir, va bu qo‘rquvning asosi shundaki, tirik Xudoning O‘g‘li bo‘lgan Masihni xochga olib chiqqan narsa bizning gunohlarimiz edi.

Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”

Quddusga yuborilgan xabarchining yetti yillik xizmati davomida uning har bir unsuri abadiy xushxabarni ifodalagan bo‘lib, bu aynan Masih milodiy 27-yildan 34-yilgacha ko‘plar bilan ahdni tasdiqlagan yetti yil davomida taqdim etilgan xuddi o‘sha xushxabardir. Bu, shuningdek, oxirgi kunlarning so‘nggi ikki davrida e’lon qilinadigan abadiy xushxabardir va u keyingi yomg‘ir xabariga xos bo‘lib, uchinchi Voyning Islom xabaridir. U bir yuz qirq to‘rt mingning muhrlanishini, bug‘doy bilan begona o‘tlarning ajratilishini, begona o‘tlarning Laodikiya holatini hamda bashoratning uch karra tatbiqini keyingi yomg‘ir metodologiyasining ramzi sifatida ko‘rsatadi; bu metodologiya esa “satr ustiga satr”dir.

The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.

O‘sha tarixdagi yetti yil haqidagi xabar payg‘ambarlik nuqtayi nazaridan “qasos kunlari” ichida joylashtirilgan bo‘lib, bu Masihning xabari va xizmatining eng ilk tilga olinishi tarkibiga kirgan edi; Uning xabari va xizmati esa oxirgi kunlarda bir yuz qirq to‘rt ming tomonidan takrorlanishi lozim. Shunda ular o‘z xabarlarini “Xudoning qasos kunlari”ning payg‘ambarlik manzarasi ichida aniqlab ko‘rsatadilar. Muqaddas Kitobda Xudoning “qasos”ining ikki timsoli mavjud bo‘lib, ular Uning Kalomida ifodalangan: Uning O‘z xalqiga nisbatan qasosi, shuningdek Uning dushmanlariga nisbatan qasosi.

The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.

Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt” Xudoning O‘zining isyonkor xalqiga qarshi qasosini tasvirlaydi, va bu qasos muqaddas maskan hamda lashkarning so‘zma-so‘z va ruhiy oyoqosti qilinishini o‘z ichiga oladi. Muqaddas maskan va lashkarning oyoqosti qilinishi ramziyligi ichida Xudoning O‘z dushmanlariga qarshi qasosi ramziyligi ham ifodalangan. Oxirgi kunlarda Xudoning O‘z xalqiga qarshi qasosi yaqin orada keladigan yakshanba qonuni paytida Laodikeya Adventizmining og‘izdan tupurib tashlanishi sifatida tasvirlanadi. O‘sha yo‘l belgisi nuqtasida Uning Zamonaviy Bobilga qarshi qasosi ham boshlanadi.

The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.

Tiriklar ustidan Laodikeya Adventizmi haqidagi tergov hukmi, undan keyin esa Tir fohishasi hamda u minib olgan va uning ustidan hukmronlik qilayotgan maxluq ustidan ijroiy hukm kelishi, oxirgi kunlarning bashoratli tarixidir; unda har bir vahiy o‘z ta’sirini amalga oshiradi. Har bir vahiy ana shu ikki bashoratli davrga tatbiq etilishi lozim, chunki keyingi yomg‘irning metodologiyasi bashorat qatori ustiga bashorat qatorini qo‘llashdan iboratdir. O‘sha ikki tarixning boshida Iso bir “belgi”ni ko‘rsatdi; u esa o‘sha paytda yashayotganlarning yer tarixining so‘nggi avlodida ekanini isbotlaydi.

The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.

Birinchi davr bir yuz qirq to‘rt ming kishining muhrlanishi 2001-yil 11-sentabrda boshlanganda boshlandi. Luqo yigirma birda Masih ko‘rsatgan “belgi” aynan o‘sha yo‘lbelgisi doirasida o‘rnatildi.

We will continue this study in the next article.

Bu tadqiqotni keyingi maqolada davom ettiramiz.

> “Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].

> “Endi, birodarlar, Xudo bizdan fonus ko‘tarib yurgan odam bilan bir safda turishimizni istaydi; biz nur bor joyda va Xudo burg‘uga aniq bir sado bergan joyda o‘z o‘rnimizni egallashni istaymiz. Biz burg‘uga aniq bir sado bermoqchimiz. Biz sarosimada bo‘ldik va shubhada bo‘ldik, cherkovlar esa o‘lishga tayyor. Ammo endi bu yerda biz o‘qiymiz: ‘Shundan keyin men osmondan tushib kelayotgan, buyuk qudratga ega bo‘lgan boshqa bir farishtani ko‘rdim; va yer uning ulug‘vorligidan yorishdi. U kuchli ovoz bilan qattiq hayqirib dedi: Bobil buyugi yiqildi, yiqildi, va jinlarning maskaniga, har bir nopok ruhning uyasiga hamda har bir nopok va jirkanch qushning qafasiga aylandi’ [Vahiy 18:1, 2].”

> “Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.

> “Xo‘sh, endi osmondan keladigan nurning biror jihati bizga kelganida uni tanib olish holatida bo‘lmasak, o‘sha xabar haqida qanday qilib biror narsa bila olamiz? Va bizga mos keladigan biror kimsadan kelib qolsa, Xudoning Ruhi uni yuborganiga zarracha dalilimiz bo‘lmasa ham, biz xuddi shunday tezlik bilan eng qorong‘i aldovga ham ilinib qolamiz. Masih shunday degan edi: ‘Men Otamning nomi bilan keldim, lekin sizlar Meni qabul qilmaysizlar’ [qarang: Yuhanno 5:43]. Endi esa, aynan shu ish Minneapolisdagi yig‘ilishdan beri bu yerda davom etib kelmoqda. Chunki Xudo O‘z nomi bilan sizlarning tasavvurlaringizga mos kelmaydigan bir xabar yuborsa, shuning uchun [siz shunday xulosa qilasizki], bu Xudodan bo‘lgan xabar bo‘lishi mumkin emas.” Sermons and Talks, 1-jild, 142.

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