Article

# The Book of Daniel - Number One-Hundred and Seventy-Five

Doniyor Kitobi — Bir Yuz Yetmish Beshinchi

The Glorified Christ: Prophetic Parallels in Daniel and Revelation

Ulug‘langan Masih: Doniyor va Vahiy kitobidagi bashoratli o‘xshashliklar

Author

Jeff Pippenger

Published

April 5, 2024

Formats

PDF
Word
Song MP3

The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.

Doniyor kitobining o‘ninchi bobidagi Masih haqidagi vahiy, Yuhanno Vahiy kitobida ko‘rgan ayni o‘sha vahiydir. Bu “marah” vahiy edi; u Masihning zohir bo‘lishiga oid “mareh” vahiyning muannas ifodasidir. “Mareh” — ikki ming uch yuz yil haqidagi vahiy bo‘lib, uning asosiy ma’nosi “zohir bo‘lish”dir. Doniyor bilan Yuhanno ko‘rgan Masihning “zohir bo‘lishi”ning har ikkisi ham ulug‘langan Masih haqidagi vahiylar edi.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. Daniel 10:4–6.

> Birinchi oyning yigirma to‘rtinchi kunida men buyuk daryo bo‘yida, ya’ni Hiddekel bo‘yida edim; shunda ko‘zlarimni ko‘tarib qaradim, va mana, zig‘ir libos kiygan bir zot turar edi; uning bellari Ufazning nozik oltini bilan bog‘langan edi. Uning badani ham zabarjadga o‘xshar, yuzi chaqmoqning ko‘rinishiday, ko‘zlari olov mash’alalariday, qo‘llari va oyoqlari sayqallangan mis rangiday, va so‘zlarining ovozi olomonning ovoziday edi. Doniyor 10:4–6.

The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.

“mareh” so‘zi, ya’ni “ko‘rinish” degani, ushbu parchada “chaqmoqning ko‘rinishi” deb tarjima qilingan. Bu so‘z o‘ninchi bobda to‘rt marta qo‘llanadi; ulardan ikki marta “vahiy”, ikki marta esa “ko‘rinish” deb tarjima qilingan. U yana uch boshqa o‘rinda o‘zining ayol jinsidagi shaklida ishlatiladi. “marah” so‘zi “ko‘rinish” vahiysining ayol jinsiga xos ifodasidir. U “oyna” deb ta’riflanadi va u ko‘rilganda biror narsaning sodir bo‘lishiga sabab bo‘ladigan “sababchi” ravishdir.

A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.

Sabab ma’nosini bildiruvchi ravish biror narsaning sodir bo‘lishiga sabab bo‘ladigan yoki ta’sir hosil qiladigan sifatdan hosil qilinadi. Til va grammatikada u ko‘pincha kimnidir yoki nimanidir biror harakatni bajarishga yoxud biror holatni boshdan kechirishga majbur etish g‘oyasini ifodalovchi fe’llar yoki konstruksiyalarga nisbatan qo‘llanadi.

For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).

Masalan, “She made him laugh” jumlasida “made” fe’li sabab nisbatidadir, chunki u ega (she) to‘ldiruvchini (him) ish-harakatni (laughing) bajarishga sabab bo‘lganini bildiradi.

“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)

“Men mashinamni ta’mirlattirdim.” (Bu gapda “men” ega bo‘lib, mashinani ta’mirlash ishini boshqa birovga bajartirgan.)

“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)

“U talabalalarini imtihonga tayyorlanishga majbur qildi.” (Bu yerda “U” egasi o‘z talabalari imtihonga tayyorlanish amalini bajarishlariga sabab bo‘ldi.)

“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)

“U sochini oldirdi.” (Bu holda, “U” deb ifodalangan ega o‘z sochini kestirish ishini boshqa birovga bajartirgan.)

“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)

“Kompaniya binoni ta’mirdan chiqartirdi.” (Bu gapda kompaniya bino ta’mirini bajarish ishini boshqa birov orqali amalga oshirtirgani anglatiladi.)

“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).

“Biz bolalarni uy ishlariga yordam berishga jalb qilamiz.” (Bu yerda “Biz” ega bolalarni uy ishlariga yordam berish harakatida ishtirok etishga sabab bo‘lishni rejalashtirmoqda.) Ushbu misollarning har birida sabab nisbatini bildiruvchi fe’llar (had, made, got, get) ega asosiy fe’l (repaired, study, cut, renovated, help) orqali ifodalangan harakatni boshqa birovga bajartirishini ko‘rsatadi.

The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.

“mareh” — ya’ni zohir bo‘lish manzarasi — ayol jinsidagi zamonda “marah” shaklida ifodalanganda va “ko‘zgu” deb ta’riflanganda, ulug‘langan Masihning vahiysi bu vahiyni tomosha qiluvchilarda qayta aks etishini bildiradi. Doniyor Masihning “zohir bo‘lishi”ni chaqmoqdek ko‘rganida, bir toifa kishilar qo‘rquvdan qochib ketdi, ammo Doniyor uchun bu uning ichida mo‘‘jizaviy bir o‘zgarish hosil qildi.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:7, 8.

> Va men, Doniyor, vahiyni yolg‘iz o‘zim ko‘rdim; chunki men bilan birga bo‘lgan odamlar vahiyni ko‘rmadilar; ammo ularga buyuk bir titroq tushdiki, ular yashirinish uchun qochib ketdilar. Shunday qilib men yolg‘iz qoldim va bu buyuk vahiyni ko‘rdim; menda hech qanday quvvat qolmadi; chunki mening husnim ichimda chirishga aylandi, va men hech qanday quvvatni saqlab qola olmadim. Doniyor 10:7, 8.

The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.

Haqiqat ibroniy tilidagi “haqiqat” so‘zi bilan ifodalanadi; u ibroniy alifbosining birinchi, o‘n uchinchi va oxirgi harflaridan tashkil topgan. Masih uchun birinchi harf bilan oxirgi harf har doim bir xildir; chunki Alfa va Omega sifatida U har doim oxirni boshlanish bilan birga ifodalaydi. O‘rta, ya’ni o‘n uchinchi harf esa isyonni ifodalaydi. Doniyor shunday deydi: “Men, Doniyor, vahiyda yolg‘iz o‘zim ko‘rdim”, ammo Doniyor bilan birga bo‘lgan, isyon ichida yashayotgan odamlar “vahiyda ko‘rmadilar”. Shuning uchun Doniyor “yolg‘iz” “buyuk vahiyni” “ko‘rdi”. Boshida ham, oxirida ham Doniyor vahiyda yolg‘iz ko‘rdi, va ikkinchi ishora qochib ketganlarning o‘z isyonlarini namoyon qilishlariga sabab bo‘ldi. Doniyor oxirgi kunlarda Uning siymosiga boqish jarayoni orqali Masihning siymosiga o‘zgartiriladigan Xudoning xalqini ifodalaydi. Biz “oyna” vahiysiga boqmog‘imiz kerak.

> “We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.

> “Biz Xudo haqida tirik tajriba orqali bilimga ega bo‘lishimiz kerak. Agar biz Egamizni tanishga intilib borsak, Uning zohir bo‘lishlari tong kabi tayyor ekanini bilamiz. Masih bizni Xudoning butun to‘liqligi bilan to‘lishga chorlaydi. Shunda biz nasroniy dinining mukammalligini chinakam namoyon eta olamiz. «Men beradigan suvdan kim ichsa», — deb e’lon qiladi Najotkor, — «hech qachon chanqamaydi; Men unga beradigan suv esa unda abadiy hayotga otilib chiqadigan suv bulog‘i bo‘ladi». Masih bizning O‘zi bilan hamkor bo‘lishimizni istaydi. Qachonki biz o‘zlikdan bo‘shansak, U boshqalarga ulashishimiz uchun O‘z inoyatini bizga beradi. O‘zlaridan oltin moyni ikki oltin quvur orqali oqizib chiqaradigan ikki zaytun novdasi, albatta, poklangan idishlarni muhtoj bo‘lganlar uchun nur, taskin, umid va sevgi bilan ta’minlaydi. Biz Xudoga uzilib-uzilib qilinadigan xizmatdan ko‘prog‘ini taqdim etishimiz kerak. Ammo biz buni faqat Isodan o‘rganib, Uning muloyimligi va yurak kamtarligini aziz tutgan holda qila olamiz. Kelinglar, o‘zimizni Xudoda yashiraylik. Unga ishonch bog‘laylik. Masihda sobit qolaylik. Shunda barchamiz «ochiq yuz bilan, go‘yo ko‘zguda Egamizning ulug‘vorligini tomosha qilib, o‘sha suratga ulug‘vorlikdan ulug‘vorlikka», — fe’ldan fe’lga, — o‘zgartirilamiz. Xudo sizdan ham, mendan ham imkonsiz narsalarni kutmaydi. Unga boqib, biz Uning suratiga o‘zgartirilishimiz mumkin.” Signs of the Times, 1900-yil 25-aprel.

In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.

Doniyor kitobining o‘ninchi va to‘qqizinchi boblarida Jabroil Doniyorga bashoratning tashqi va ichki vahiylarining ta’birini beradi, va o‘ninchi bobning birinchi oyatida Doniyorning ilk bayonoti shuki, u “narsa” va “vahiy” sifatida ifodalangan har ikkala vahiyni ham tushungan edi. U bu tushunchaga aza tutib yurgan yigirma bir kunning oxirida erishdi. O‘sha yigirma bir kun bosh farishta Mixoilning kelishi bilan yakunlandi. Ikki yuz yigirma soni va ikki yuz yigirmaning o‘ndan biri, ya’ni ushr bo‘lgan yigirma ikki soni, Ilohiyat bilan insoniyatning birikmasining timsolidir, va aynan yigirma ikkinchi kuni Doniyor Masihning siymosiga o‘zgartirildi.

> I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. Daniel 10:3–5.

> Men lazzatli non yemadim, og‘zimga na go‘sht, na sharob oldim, shuningdek, uch to‘la hafta tugamaguncha umuman o‘zimni moylamadim. Birinchi oyning yigirma to‘rtinchi kunida esa, men Hiddekel deb ataladigan ulug‘ daryo bo‘yida edim. Shunda ko‘zlarimni ko‘tardim va qaradim, mana, zig‘ir libos kiygan, beliga Ufazning nafis oltini bog‘langan bir kishi bor edi. Doniyor 10:3–5.

Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.

Daniyor, Xudoning so‘nggi kunlardagi xalqini ifodalaydi; ular Xudoning bashoratli Kalomi orqali o‘zlarining tarqalib ketganini anglab yetgan, tarqalgan holati uchun qayg‘urayotgan va nur izlayotgan xalqdir. Ularning tarqalgan holati Hizqiyol kitobining o‘ttiz yettinchi bobida o‘lik, quruq suyaklar vodiysi sifatida tasvirlangan. Suyaklar o‘likdir va ular tarqalib ketgan, ammo ular Isroil xonadoni deb tan olinadi. So‘nggi kunlardagi Isroil xonadoni — bir yuz qirq to‘rt mingdir. Ular tarqalib ketgan, xuddi Daniyor Irmiyo va Musoning kitoblaridan anglab yetganidek. Hizqiyolda “o‘lik” ekanligi ularning o‘z holatini tan olganini bildiradi.

> Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:11.

> So‘ng u menga dedi: “Ey inson o‘g‘li, bu suyaklar butun Isroil xonadonidir. Mana, ular aytadilar: ‘Suyaklarimiz qurib ketdi, umidimiz yo‘qoldi, biz o‘z qismlarimizdan uzilib qoldik.’” Hizqiyol 37:11.

The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, is identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.

Suyaklar bo‘lgan Isroil xonadoni o‘zlari haqida: “qismlarimizdan uzib tashlandik”, deb e’lon qiladi. Ular o‘zlarining tarqalgan holatini anglab yetdilar. Oxirgi kunlardagi Isroil xonadoni o‘n bokira haqidagi masalni aynan harfigacha bajo keltiradi; Millerchilar tarixida esa o‘zlarining qismlaridan uzib tashlanganini anglab yetishning bajo bo‘lishi, oqil bokiralar o‘zlarining kechikish vaqtida ekanliklarini, shuningdek, kechikish vaqti masalning muayyan bir davri ekanini tushunib yetgan paytda aniqlanadi. Hizqiyoldagi o‘zlarining tarqalgan holatini anglaydiganlar — birinchi umidsizlikdan keyin kechikish vaqtida ekanliklarini anglaganlardir.

Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.

Doniyorning yigirma bir kun davom etgan motami orqali ham Hizqiyolning suyaklari, ham o‘n bokira haqidagi masaldagi donolar ifodalanadi. Yigirma bir kundan so‘ng, yigirma ikkinchi kuni Mikoil pastga tushdi va Doniyorga ulug‘langan Masihning vahiyi berildi; bu vahiy Doniyorni Masihning suratiga o‘zgartirdi. Dono bokiralar ham, o‘lik suyaklar ham ko‘zgu vahiyi orqali amalga oshadigan bu o‘zgarishdan o‘tishlari kerak.

Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.

Doniyor, Hizqiyoning quruq suyaklari va Milleritlar tarixidagi dono bokiralar — bularning barchasi Vahiy kitobining o‘n birinchi bobida o‘ldirilgan ikki guvoh bilan uyg‘unlashadi. Muso va Ilyos o‘ldirilgan edilar, ammo ular uch yarim ramziy kunning oxirida tiriltirilishlari kerak edi. Yahudo kitobida bayon qilinganidek, Muso Mikoyil tomonidan tiriltirilgan edi.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

> Lekin bosh farishta Mikoil, Musoning jasadi haqida iblis bilan bahslashib tortishganida, unga qarshi haqoratli ayblov keltirishga jur’at etmadi, balki: “Egamiz seni koyisin”, dedi. Yahudo 1:9.

In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.

Doniyor kitobining o‘ninchi bobida Doniyor yigirma bir kunlik aza-motamdan so‘ng Mikoil pastga tushganida ko‘zgudagi vahiy-ni qabul qiladi. O‘liklarni tiriltiradigan ovoz — Mikoilning ovozidir.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Chunki Rabbiyning O‘zi amrli nido bilan, bosh farishtaning ovozi bilan va Xudoning karnayi bilan osmondan tushadi; va Masihda o‘lganlar birinchi bo‘lib tiriladilar. 1 Salonikaliklarga 4:16.

Daniel chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.

Doniyor kitobining o‘ninchi bobi uchinchi farishtaning Laodikiya harakatidan uchinchi farishtaning Filadelfiya harakatiga o‘tishini ko‘rsatadi. U Vahiy kitobining o‘n birinchi bobidagi ikki guvohga, Hizqiyo kitobining o‘ttiz yettinchi bobidagi quruq suyaklarga, o‘nta bokira haqidagi masaldagi dono bokiralarga va bu masalni bajo keltirgan Millerchilarga muvofiq keladi. Jabroil ulkan ko‘zgu haqidagi vahiyga ta’bir berdi, shu bilan birga to‘qqizinchi bobda boshlagan ta’bir ishini yakunladi. Ta’bir Jabroil tomonidan o‘n birinchi bobda uchraydigan, aslida esa o‘n ikkinchi bobning dastlabki uch oyatigacha davom etadigan bashoratli tarixni ko‘rsatib berish orqali amalga oshirildi. So‘ng o‘n ikkinchi bobning to‘rtinchi oyatida Doniyorga o‘z kitobini muhrlab qo‘yish buyuriladi.

In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.

Doniyor kitobining o‘ninchi bobida, “satrma-satr” tamoyiliga ko‘ra, Doniyor Xudoning oxirgi kunlardagi xalqini ifodalaydi; bu xalq, shuningdek, Doniyor kitobining ikkinchi bobida ham o‘lim tahdidi ostida bo‘lsa-da, Navuxadnazar ko‘rgan va maxfiy bo‘lgan hayvonlar timsolidagi surat orqali ifodalangan tashqi bashoratiy xabarni tushunishga astoydil intilayotgan xalq sifatida tasvirlangan. U, shuningdek, ikki ming uch yuz kun orqali ifodalangan ichki bashoratiy xabar haqidagi vahyni tushunishga ham intilmoqda. O‘ninchi bobdagi yigirma bir ramziy motam kunidan so‘ng, u nihoyat har ikkala vahyni ham tushungan holda tasvirlanadi. Uning bu tushunchaga erishishi bosh farishta pastga tushganda va u uch marta teginilganda amalga oshadi.

His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.

Uning Mixoil bilan bo‘lgan tajribasi, faqat o‘zi ko‘radigan Mixoil haqidagi vahiy uni bashoratning ham ichki, ham tashqi vahiylarining to‘liq ta’birini qabul qilishga tayyorlaydi. Bu tajriba, Hizqiyolning o‘ttiz yettinchi bobi, Vahiyning o‘n birinchi bobi va Ishayoning oltinchi bobi bilan birgalikda olinganda, juda batafsil tarzda, satrma-satr bayon etilgan. O‘n birinchi bobda Jabroil ikki vahiyni birlashtiradigan oyat o‘ninchi oyatdir, chunki u yerda shimol shohi qal’aga qadar boradi, ammo undan nariga o‘tmaydi. Qal’a — Ishayo yettinchi bobda ta’riflaganidek — o‘sha oyatdagi xalq, yoki poytaxt, yoki Misr shohidir.

> 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 7:8, 9.

> Chunki Suriyaning boshi — Damashq, Damashqning boshi esa — Resin; va oltmish besh yil ichida Efrayim xalq bo‘lmaydigan darajada sindirilur. Efrayimning boshi — Samariya, Samariyaning boshi esa — Remaliyaxning o‘g‘lidir. Agar sizlar ishonmasangizlar, albatta mustahkam turmaysizlar. Ishayo 7:8, 9.

In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.

Doniyor kitobining o‘n birinchi bobidagi o‘ninchi oyatda shimol shohi Misr chegarasigacha chiqib keladi va oyat buni Misrning (janub shohining) “qal’asi” deb belgilaydi. O‘ninchi oyat 1989-yilni ifodalayotgani ko‘rsatilishi mumkin; o‘sha paytda Sovet Ittifoqi papalik va uning vakil lashkari — Amerika Qo‘shma Shtatlari tomonidan supurib tashlangan edi. Bu uchta vakillik urushining birinchisi edi; ular oxir-oqibat uchinchi vakillik urushida (Paniumda) Uchinchi jahon urushiga aylanadi. Ikkinchi vakillik urushi o‘n birinchi va o‘n ikkinchi oyatlar bilan ifodalangan bo‘lib, hozir Ukrainada yuz bermoqda; u yerda Rossiya janub shohini ifodalayapti, xuddi 1989-yildagi mag‘lubiyatida Sovet Ittifoqi janub shohini ifodalaganidek.

I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.

O‘tmishda men ushbu uchta vositachi urush bilan jahon urushlari o‘rtasidagi farqni ko‘rsatish uchun “sovuq urush” iborasidan foydalanganman. Ukrainada aslida haqiqiy urush ketmoqda, shuning uchun bu, aslida, sovuq urush emas, biroq bu papalik va uning ittifoqchilari bilan Rossiya o‘rtasidagi bir vositachi urushdir. Ammo uchinchi jahon urushi bo‘lishi kerak, unda deyarli har bir millat nishon deb hisoblanadi.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..

> “Qaniydi, Xudoning xalqi hozir deyarli butparastlikka berilib ketgan minglab shaharlarning yaqinlashib kelayotgan halokatini his eta olganida!…”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Gunoh deyarli o‘z chegarasiga yetdi. Dunyo sarosimaga to‘lgan, va tez orada insonlar ustiga buyuk bir dahshat keladi. Oxirat nihoyatda yaqin. Biz, haqiqatni biladiganlar, yaqinda dunyo ustiga bosib keladigan va uni butunlay kutilmagan holda qamrab oladigan hodisaga tayyorlanayotgan bo‘lishimiz kerak.” Review and Herald, September 10, 1903.

In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.

O‘n birinchi va o‘n ikkinchi oyatlarda janub shohi bo‘lgan Rossiya Ukrainadagi urush harakatlarini boshqarayotgan va natsistlar rejimi bilan ifodalangan papalikning vakil qo‘shinini, shuningdek papalikning avvalgi vakil qo‘shini bo‘lgan Amerika Qo‘shma Shtatlari tomonidan qo‘llab-quvvatlanayotgan o‘sha qo‘shinni mag‘lub etadi. Ikkinchi jahon urushida Kommunistik Rossiyaga qarshi shimol shohi bo‘lgan papalikning vakil qo‘shini Germaniyaning natsistlar rejimi edi, va o‘sha vakil qo‘shini mag‘lub bo‘ldi; xuddi shuningdek, yaqin kelajakda u Ukrainada yana mag‘lub bo‘ladi.

The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.

Uchinchi vositachi urush o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlarda ifodalangan bo‘lib, qadimgi tarixda Panium jangi orqali amalga oshgan. Uchinchi vositachi urush papalikning vositachi qo‘shini bo‘lgan Amerika Qo‘shma Shtatlari tomonidan olib boriladi va shimol shohi o‘sha jangda ateizm ustidan, xuddi birinchi vositachi urushda (sovuq urushda) bo‘lgani kabi, g‘alaba qozonadi. Birinchi va uchinchi vositachi urushda shimol shohi — papalik — janub shohini (Sovet Ittifoqini) mag‘lub etadi, so‘ngra esa Birlashgan Millatlar Tashkilotini mag‘lub etadi. Bu ikki jangdagi uning vositachi qo‘shini Amerika Qo‘shma Shtatlari bo‘lgan va yana ham shunday bo‘ladi.

Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of Revelation chapter eleven’s two witnesses being slain in the street.

Tramp sakkizinchi prezident sifatida qayta saylanadi, ya’ni 1989-yilda birinchi vositaviy urush (sovuq urush) nihoyasiga yetganidan beri — bu uchinchi farishtaning islohot harakati uchun oxirzamon davri edi — Amerika Qo‘shma Shtatlarida hukmronlik qilgan yetti prezidentdan biri sifatida. Tramp yer hayvonidagi Respublikachi shoxni ifodalaydi va u 2020-yilda “woke” ateizmi hayvoni qo‘lidan halokatli yara oldi; bu Vahiy kitobining o‘n birinchi bobidagi ikki guvohning ko‘chada o‘ldirilishi bajo bo‘lishi edi.

Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.

Future for America ayni tarix davomida haqiqiy protestant shoxini ifodalaydi va 2020 yilda Future for America “woke” ateizmi mahluqi qo‘lidan halokatli yara oldi. 2023 yilda, 2001 yildan yigirma ikki yil o‘tib, Mixoil yaqin orada keladigan Yakshanba qonuni vaqtida bayroq sifatida ko‘tariladigan qudratli lashkarni tiriltirishni ifodalovchi Hizqiyol, Yuhanno, Doniyor va Ishayo ko‘rsatgan jarayonni boshlash uchun tushib keldi.

In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.

1856-yilda Filadelfiyadagi Milleriylar harakati Laodikiya Milleriylar harakatiga o‘tdi va aynan o‘sha yerda ham, o‘sha paytda ham “yetti vaqt” haqidagi ortib borgan bilimni rad etdi, so‘ngra 1863-yilda o‘z isyonini to‘liq yakunladi. Milleriylar Filadelfiya deb ifodalangan oltinchi jamoat holatidan yettinchi jamoatning tajribasiga o‘tdilar, va o‘sha burilish nuqtasi 2023-yil tarixiga mos keladi; o‘sha paytda Future for America’ning Laodikiya harakati yettinchi jamoatning tajribasidan Filadelfiya deb ifodalangan oltinchi jamoatning tajribasiga qaytadi. Ushbu payg‘ambarlik tatbiqida haqiqiy protestant shoxi ham, Respublikachilar shoxi kabi, yettitasidan bo‘lgan sakkizinchisiga aylanadi.

The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.

Ukraina urushining ikkinchi proksi urush ekanini anglashning kaliti o‘ninchi oyatdagi va yettinchi oyatdagi “qal’a”dir. Yettinchi oyatda esa, papalikning 1798-yilda o‘limli yarasini olishini ifodalagan holda, janub shohi shimol shohining “qal’a”siga kirdi; bu Napoleonning generali Vatikan ichkarisiga kirib, papani asir olishi orqali amalga oshdi. Janub shohi qal’aga kirgan edi. O‘ninchi oyatda esa shimol shohi, papalikni va uning proksi qo‘shini bo‘lmish Amerika Qo‘shma Shtatlarini ifodalagan holda, Sovet Ittifoqining tuzilmasini supurib tashladi, biroq “qal’a”ni tik turgan holda qoldirdi. “Qal’a” bosh, poytaxt edi — u Rossiya edi.

But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.

Ammo “bosh”, ya’ni qal’a, faqat Ishayo kitobining yettinchi bobi, yettinchi va sakkizinchi oyatlari qo‘llanilgandagina ikki yoki uch guvoh asosida mustahkamlanishi mumkin. Ishayo 7-bob, 8 va 9-oyatlar, 1856-yilda nashr etilgan Hiram Edsonning “yetti zamon” haqidagi maqolalar turkumining asosiy tayanch nuqtasi edi. Hozirgi Ukraina urushida Rossiya ustun kelayotgan qal’a ekanini belgilab beradigan o‘sha ikki oyat, Isroilning shimoliy va janubiy shohliklariga qarshi bo‘lgan har ikkala “yetti zamon”ning boshlanish nuqtasini ham belgilab beradi. O‘n birinchi bobning o‘ninchi oyati tashqi vahiy-ni ko‘rsatadi; White opa-singilning ta’lim berishicha, u shohliklarning ko‘tarilishi va qulashiga asoslanadi.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and 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. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And 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.” Prophets and Kings, 548.

> “Doniyor va Vahiy kitoblarida ayon qilinganidek, xalqlarning yuksalishi va qulashi misolida biz shuni o‘rganishimiz kerakki, faqat tashqi va dunyoviy ulug‘vorlik naqadar behudadir. Bobil, o‘zining barcha qudrati va hashamati bilan — dunyomiz o‘shandan buyon unga tengini hech qachon ko‘rmagan qudrat va hashamat bilan, o‘sha davr odamlari nazarida shu qadar mustahkam va bardavom bo‘lib ko‘ringan bo‘lsa-da, — naqadar butunlay yo‘q bo‘lib ketdi! “Dashtning guli” kabi, u nobud bo‘ldi. Yoqub 1:10. Midiya-Fors saltanati ham, Yunoniston va Rim saltanatlari ham shunday nobud bo‘ldi. Xuddi shuningdek, poydevori Xudo bo‘lmagan hamma narsa ham halok bo‘ladi. Faqat Uning maqsadi bilan chambarchas bog‘langan va Uning fe’l-atvorini ifoda etadigan narsaginа bardosh bera oladi. Bizning dunyomiz biladigan yagona sobit narsalar — Uning tamoyillaridir.” Payg‘ambarlar va Shohlar, 548.

The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.

Uch vakillik urushi “Daniel va Vahiy kitoblarida ravshan qilib ko‘rsatilgan”, va bu haqiqatning kaliti Danielning o‘n birinchi bobidagi o‘ninchi oyatdagi “qal’a”dir. Ammo o‘ninchi oyat ichki vahiyni ham qamrab oladi, chunki har ikkala “yetti zamon”ning boshlanish nuqtasi Ishayo kitobining yettinchi bobi sakkizinchi va to‘qqizinchi oyatlarida ham ko‘rsatib berilgan. Tashqi va ichkini bir-biridan ajratib bo‘lmaydi, hamda ikki ming besh yuz yigirma yillik bu ikki davr, birlashtirilganda bir yuz qirq to‘rt mingning muhrlanishini ifodalovchi Hizqiyolning ikki tayog‘idir; bu esa Ilohiylik bilan insoniylikning birikishidir.

Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.

Doniyorning sababiy “marah” vahiyidagi tajribasi Mixail pastga tushib, O‘zining oxirgi kunlardagi xalqini tiriltiradigan bashorat chizig‘ini ifodalaydi. O‘sha tirilish Masih O‘zining Ilohiyatini O‘zining oxirgi kunlardagi xalqining insoniyati bilan birlashtirish uchun amalga oshiradigan bosqichlarni ifodalaydi. Bu Ilohiy ongning insoniy ong bilan qo‘shilishi orqali amalga oshiriladi, toki ular bir ongga ega bo‘lsinlar; va bu taxt xonasida, Eng Muqaddas Joyda amalga oshiriladi, ya’ni White opa jonning “qal’asi” (“fortress”) deb ta’riflaydigan “istehkom”dir.

In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.

Taxt xonasida Xudoning oxirgi kunlardagi xalqi Masihning ongini qabul qiladi va shundan so‘ng samoviy joylarda Masih bilan birga o‘tqaziladi. Masih o‘tirgan samoviy joy — bu qal’a yoki ma’badning boshi hisoblanadi. Badan-ma’badning quyi tabiati bor, bu tana, ya’ni jismdir. Unda yana oliy tabiat ham bor, bu esa ongdir. Doniyor kitobining o‘n birinchi bobi o‘ninchi oyatida tashqi vahiyning qal’asini belgilaydigan kalit ichki vahiyning qal’asini ham belgilaydi va shu orqali Respublikachilik hamda Protestantizm shoxlari yirtqichning surati (Respublikachilik) yoki Xudoning surati (haqiqiy Protestantizm)ga o‘tadigan tarixni aniqlab beradi. Shundan keyin ikkala shox ham yettovdan bo‘lgan sakkizinchiga aylanadi.

The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.

Shunday qilib, Protestantizmning haqiqiy shoxi — Hizqiyolning qudratli lashkari bo‘lgan Filadelfiya shoxi va avval Amerika Qo‘shma Shtatlarida, so‘ngra esa dunyoda yirtqichning tasviriga qarshi olib borilayotgan urushda ko‘tarilgan Ishayoning bayrog‘idir. Doniyor 11-bob, 10-oyat, muqaddas tarixda tayoqlarning qo‘shilishi boshlanadigan nuqtani belgilab beradi. Ukraina urushi 2014-yilda boshlangan edi, ammo Rossiya Ukrainaga bostirib kirishni faqat 2022-yilda boshladi. 2023-yilda, 2001-yildan keyin yigirma ikki yil o‘tib, Mikoil 2020-yilda o‘n bokira haqidagi masalning bajo bo‘lishida birinchi umidsizlikni boshdan kechirganlarni tiriltirish ishini boshladi. U avval hozir sahroda nido qilayotgan bir “ovoz”ni ko‘tardi. 2023-yil iyulida o‘sha ovoz nido qila boshladi va u 1989-yilda uchinchi farishtaning islohot harakati boshida ko‘tarilgan ayni o‘sha ovoz edi, chunki Iso har doim oxirni boshlanish orqali tasvirlaydi.

The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of Divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.

Sahroda faryod qilayotgan “ovoz” Vahiy kitobining birinchi bobini taqdim etish orqali jaranglay boshladi; bu yerda ilohiyot bilan insoniyatning birikmasi Iso Masihning Vahiysi sifatida tasvirlanadi, ya’ni sinov muddati yopilishidan sal oldin ochib beriladigan vahiy sifatida. Doniyor o‘ninchi bobda, “sababchi” vahiy orqali, o‘sha vahiyni boshdan kechirdi. Vahiyning dastlabki oyatlarida ilohiyot bilan insoniyatning birikmasi, ilk bor tilga olish qoidasi asosida, eng muhim haqiqatni ifodalaydi. Ilohiyot bilan insoniyatning birikmasi, ya’ni bir yuz qirq to‘rt ming kishining muhrlanishi, Xudoning Kalomi orqali amalga oshiriladi. O‘sha Kalom Otadan O‘g‘ilga beriladi; O‘g‘il uni O‘z farishtasiga beradi, u esa so‘ngra xabarni insoniy vakilga yetkazadi. Dastlabki ikki bosqich ilohiyot bilan ifodalanadi. Bu ikki bosqichning o‘ziga xos jihati shundaki, ilohiyotning ikkinchi bosqichi barcha narsani yaratgan Ilohiyotni ifodalaydi. Keyingi ikki bosqich esa Xudoning mavjudotlari bilan ifodalanadi. Birinchi bosqich gunohga qulamagan farishtadir, Xudo yaratganining ikkinchi namoyoni esa o‘z turiga ko‘ra qayta yaratish qudrati berilgan zot edi. Insoniyatni ifodalovchi o‘sha to‘rtinchi bosqich keyin xabarni olib, uni jamoatlarga yuborishi kerak edi, toki jamoatlar unda yozilgan narsalarni “o‘qib eshitsinlar”.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:1–11.

> Iso Masihning Vahiysi — Xudo Uni O‘z qullariga tez orada yuz berishi kerak bo‘lgan voqealarni ko‘rsatish uchun Unga berdi; va Uni farishtasi orqali O‘z quli Yuhannoga yuborib ayon qildi. Yuhanno Xudoning kalomi haqida, Iso Masihning shahodati haqida va o‘zi ko‘rgan barcha narsalar haqida guvohlik berdi. Ushbu bashoratning so‘zlarini o‘qiydigan hamda uni eshitib, unda yozilganlarga rioya qiladiganlar baxtlidirlar; chunki vaqt yaqindir. Yuhannodan Osiyodagi yetti jamoatga: hozir bor, ilgari bo‘lgan va kelajakda keladigan Zotdan; Uning taxti oldidagi yetti Ruhdan; hamda ishonchli Shohid, o‘liklardan birinchi tug‘ilgan va yer yuzidagi podshohlarning Hokimi bo‘lgan Iso Masihdan sizlarga inoyat va tinchlik bo‘lsin. Bizni sevgan, O‘z qoni bilan bizni gunohlarimizdan poklagan, hamda bizni Xudoga va O‘z Otasiga shohlar va ruhoniylar qilgan Zotga abadulabad shon-shuhrat va saltanat bo‘lsin. Omin. Mana, U bulutlar bilan kelmoqda; va Uni har bir ko‘z ko‘radi, hatto Uni nayza bilan teshib o‘tganlar ham; va yer yuzidagi barcha qabilalar U sababli fig‘on qiladilar. Ha, omin. Egamiz shunday deydi: “Men Alfa va Omega, boshi va oxiriman”, — hozir bor, ilgari bo‘lgan va kelajakda keladigan, Qodir Zot. Men, Yuhanno, sizlarning birodaringiz va Iso Masihdagi musibatda, shohlikda hamda sabr-toqatda sizlar bilan sherik bo‘lgan kishi, Xudoning kalomi va Iso Masihning shahodati uchun Patmos deb ataladigan orolda edim. Rabbimiz kunida Ruhda edim va orqamdan karnay sadodek baland bir ovozni eshitdim. U shunday der edi: “Men Alfa va Omega, birinchi va oxirgiyman”; va: “Ko‘rayotganingni kitobga yozgin va uni Osiyodagi yetti jamoatga yuborgin: Efesga, Smirnaga, Pergamga, Tiyatiraga, Sardisga, Filadelfiyaga va Laodikeyaga”. Vahiy 1:1–11.

Back to Articles