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# The Book of Daniel - Number One-Hundred and Sixty-Eight

Doniyor kitobi — bir yuz oltmish sakkizinchi

Unveiling Prophetic Truth: The Second Battle of the proxy wars and the Sealing of the 144,000

Payg‘ambarlik Haqiqatining Ochildirilishi: Vositachi urushlarning Ikkinchi Jangi va 144 000 ning Muhrlanishi

Author

Jeff Pippenger

Published

March 30, 2024

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We are now addressing the second battle of the proxy wars, as illustrated in Daniel chapter eleven, verses eleven and twelve. The second battle in those verses identify the war in the Ukraine, between the atheistic power of Russia, and the nation of Ukraine. In the verses, Putin is victorious, as was Ptolemy IV, but after his victory he will be lifted up in his own heart, and his narcissistic self-exaltation will become the means of his Waterloo. The historical representation of this current history is only beneficial to those who understand what the current history represents spiritually.

Endi biz vakillik urushlarining ikkinchi jangiga murojaat qilmoqdamiz; bu Daniel kitobining o‘n birinchi bobi, o‘n bir va o‘n ikkinchi oyatlarida tasvirlangan. O‘sha oyatlardagi ikkinchi jang ateistik qudrat bo‘lgan Rossiya bilan Ukraina davlati o‘rtasidagi Ukrainadagi urushni ko‘rsatadi. Bu oyatlarda Putin g‘olib chiqadi, xuddi Ptolemey IV kabi, biroq g‘alabasidan so‘ng u o‘z qalbida mag‘rurlanadi va uning narsissistik o‘zini ulug‘lashi o‘z Vaterloosining vositasiga aylanadi. Ushbu hozirgi tarixning tarixiy timsoli faqat hozirgi tarixning ruhiy jihatdan nimani anglatishini tushunadiganlar uchungina foydalidir.

In verse one, of chapter ten, Daniel, who represents God’s last day people, is identified as understanding both the “vision” and the “thing”. The vision and the thing are repeatedly represented together, but distinct from one another as one line of truth. They are the Ulai and Hiddekel Rivers. They are the “mareh” and “chazon” visions. They are the prophecy of the twenty-five hundred and twenty years in connection with the prophecy of the twenty-three hundred years. They are the internal and external testimony of God’s people. The Lord does not repeat things that are unimportant. The rule of first mention identifies that because the first thing we are told of Daniel, in his final vision, is that he represents God’s last-day people who understand both the “chazon,” and the “mareh”. Therefore the vision and thing are vital to see, if the prophetic history of verses eleven and twelve are to be correctly understood.

O‘ninchi bobning birinchi oyatida Xudoning oxirgi kunlardagi xalqini ifoda etuvchi Doniyorning ham “vahiy”ni, ham “narsa”ni tushungani ko‘rsatiladi. Vahiy va narsa qayta-qayta birga, biroq bir-biridan farqli holda, bitta haqiqat yo‘nalishi sifatida tasvirlanadi. Ular Ulai va Hiddekel daryolaridir. Ular “mareh” va “chazon” vahiylaridir. Ular yigirma besh yuz yigirma yillik bashoratning yigirma uch yuz yillik bashorat bilan bog‘liqligidir. Ular Xudoning xalqining ichki va tashqi guvohligidir. Rabbiy ahamiyatsiz bo‘lgan narsalarni takrorlamaydi. Ilk bor tilga olinishi qoidasi shuni ko‘rsatadiki, Doniyor haqida uning yakuniy vahiyidagi bizga aytilgan ilk narsa — uning “chazon”ni ham, “mareh”ni ham tushunadigan Xudoning oxirgi kunlardagi xalqini ifoda etishidir. Shuning uchun, agar o‘n birinchi va o‘n ikkinchi oyatlardagi bashoratli tarix to‘g‘ri tushuniladigan bo‘lsa, vahiy va narsani ko‘rish nihoyatda muhimdir.

Daniel represents the one hundred and forty-four thousand in Revelation chapter eleven, who have perfectly repeated the parable of the ten virgins, that was fulfilled in the history of the Millerites. They, as with the Millerites, suffered a first disappointment, that in Revelation chapter eleven is represented as being slain by the atheistic “woke” beast from the bottomless pit, and who then lie dead in the street of the great city of Egypt and Sodom, where also Christ was crucified. Their death produced “rejoicing” for the followers of the dragon, but it produced mourning in Daniel.

Doniyor Vahiy kitobining o‘n birinchi bobidagi bir yuz qirq to‘rt mingni ifodalaydi; ular Milleritlar tarixida bajo bo‘lgan o‘n bokira qiz haqidagi masalni mukammal ravishda takrorladilar. Ular ham, Milleritlar singari, birinchi umidsizlikni boshdan kechirdilar; bu Vahiy kitobining o‘n birinchi bobida tubsizlik chohidan chiqqan ateistik “woke” mahluq tomonidan o‘ldirilish sifatida tasvirlangan bo‘lib, shundan so‘ng ular buyuk shahar — Misr va Sado‘m ko‘chasida, ya’ni Masih ham xochga mixlangan joyda, o‘lik holda yotadilar. Ularning o‘limi ajdarhoning izdoshlarida “shodlik”ni yuzaga keltirdi, ammo Doniyorda motamni hosil qildi.

The history of the sealing of the one hundred and forty-four thousand was also represented by the resurrection of Lazarus, whose resurrection was identified as the sealing act of Christ’s work, and who, as a symbol of those whom Christ seals, led the triumphal entry into Jerusalem, which typified the movement of the Midnight Cry in the Millerite history, and also in the history of the one hundred and forty-four thousand. The resurrection of Lazarus occurred while his sisters, Mary and Martha were in mourning, as was Daniel during the twenty-one days in chapter ten. In chapter ten, Daniel’s mourning ends with the descent of Michael, the very personage whose “voice” brought Lazarus and Moses back to life. The resurrection of the two witnesses in Revelation chapter eleven is represented by Daniel being transformed by the causative vision of the “marah.”

Bir yuz qirq to‘rt ming kishining muhrlanishi tarixi, shuningdek, Lazarning tirilishi orqali ham tasvirlangan edi; uning tirilishi Masih ishining muhrlash amali sifatida aniqlangan bo‘lib, u, Masih muhrlaydiganlarning ramzi sifatida, Quddusga tantanali kirishga boshchilik qildi. Bu esa Millerchilar tarixidagi Yarim Tun Nidosi harakatining, shuningdek bir yuz qirq to‘rt ming kishining tarixining timsoli edi. Lazarning tirilishi uning opa-singillari Maryam va Marta motam tutayotgan paytda sodir bo‘ldi; xuddi o‘ninchi bobdagi yigirma bir kun davomida motam tutgan Doniyor kabi. O‘ninchi bobda Doniyorning motami Mixoilning tushib kelishi bilan yakunlanadi; aynan o‘sha Zotning “ovozi” Lazarni ham, Musoni ham yana hayotga qaytargan edi. Vahiy kitobining o‘n birinchi bobidagi ikki guvohning tirilishi Doniyorning “marah”ning sabab bo‘luvchi vahiyi orqali o‘zgartirilishi bilan ifodalanadi.

In chapter ten, Daniel is representing the sealing of the one hundred and forty-four thousand that is also represented in chapter eleven of Revelation. In the chapter, Gabriel plainly states that he had come to Daniel to make Daniel understand what should befall God’s last-day people. The message of what will befall God’s people in the last days, is prophetically set within the context of a message that is confirmed by the methodology of laying prophetic line upon prophetic line. Within that application the rule of first mention demonstrates that the correct understanding will only be seen by those who see both the internal and external truths within the lines that are brought together. They are those who understand the “vision” and the “thing”.

O‘ninchi bobda Doniyor Vahiy kitobining o‘n birinchi bobida ham tasvirlangan yuz qirq to‘rt ming kishining muhrlanishini ifodalaydi. Bu bobda Jabroil Doniyorga Xudoning oxirgi kunlardagi xalqining boshiga nimalar tushishini unga anglatish uchun kelganini ochiq bayon qiladi. Xudoning xalqining oxirgi kunlarda boshiga tushadigan narsalar haqidagi xabar, bashoratli ravishda bashorat satri ustiga bashorat satrini qo‘yish metodologiyasi bilan tasdiqlanadigan xabar doirasida joylashtirilgan. Ushbu tatbiq ichida birinchi eslatish qoidasi shuni ko‘rsatadiki, to‘g‘ri tushuncha faqat birlashtirilgan satrlar ichidagi ichki va tashqi haqiqatlarni ko‘ra oladiganlar tomonidan ko‘rinadi. Ular “vahiy”ni ham, “narsa”ni ham tushunadiganlardir.

The one hundred and forty-four thousand will understand the prophetic message, but they will also experience the message, for the message and the experience cannot be separated. It is the message that sanctifies, for the message is God’s Word, and Christ is the Word of God, and the Word of God is Truth. His message is confirmed as the Truth, because it is represented through the principles of prophetic application that are nothing more or less than the principles of who and what He is. He is Palmoni, the Wonderful Numberer, the Numberer of Secrets. He is the Wonderful Linguist, the beginning and the ending, the first and the last, the Alpha and Omega. It is these elements of who He is, that define the prophetic rules which establish the message of prophecy, and produce the experience of prophecy.

Bir yuz qirq to‘rt ming kishi bashoratli xabarni anglaydi, biroq ular bu xabarni boshdan ham kechiradilar, chunki xabar bilan tajribani bir-biridan ajratib bo‘lmaydi. Muqaddas qiladigan narsa xabarning o‘zidir, zero xabar — Xudoning Kalomidir, Masih esa Xudoning Kalomidir, va Xudoning Kalomi Haqiqatdir. Uning xabari Haqiqat ekani bilan tasdiqlanadi, chunki u bashoratni tatbiq etish tamoyillari orqali ifodalanadi; bu tamoyillar esa Uning Kimligi va mohiyatidan na ortiq, na kamdir. U Palmoniydir — Ajoyib Hisoblovchi, Sirlarning Hisoblovchisi. U Ajoyib Tilshunosdir, ibtido va intihodir, birinchi va oxirgidir, Alfa va Omegadir. Aynan Uning Kimligining ushbu unsurlari bashoratning xabarini qaror toptiradigan va bashoratning tajribasini yuzaga keltiradigan bashoratli qoidalarni belgilaydi.

Before the Ulai and Hiddekel, two great rivers of Shinar, reach the Persian Gulf they form a marshy area near their confluence called the Shatt al-Arab, but they do not merge into a single river. The Shatt al-Arab is a river delta formed by the convergence of the Euphrates and Tigris rivers, as well as several smaller rivers and streams. However, even within the delta region, the Euphrates and Tigris maintain their separate identities and flow into the Persian Gulf as distinct rivers. The internal and external messages of prophecy maintain their distinct relationship, but as they reach their conclusion (in the last days), they produce a delta with several contributing rivers and streams. Jesus illustrates the spiritual with the natural, and in the last days the effect of every vision forms a delta flood land, though the two great rivers maintain their distinct roles.

Ulai va Hiddekel — Shinarning ikki buyuk daryosi — Fors ko‘rfaziga yetib borishidan oldin, ular qo‘shilish joyi yaqinida Shatt al-Arab deb ataladigan botqoqlashgan hududni hosil qiladi, biroq ular bitta daryoga qo‘shilib ketmaydi. Shatt al-Arab Furot va Dajla daryolarining, shuningdek bir necha kichikroq daryo va irmoqlarning qo‘shilishidan hosil bo‘lgan daryo deltasi hisoblanadi. Biroq, hatto delta hududi ichida ham Furot va Dajla o‘zlarining alohida o‘zligini saqlab qoladi va Fors ko‘rfaziga alohida daryolar sifatida oqib kiradi. Bashoratning ichki va tashqi xabarlari ham o‘zaro alohida munosabatini saqlab qoladi, biroq ular o‘z xulosasiga yetganida (oxirgi kunlarda), bir necha hissa qo‘shuvchi daryo va irmoqlardan iborat deltani hosil qiladi. Iso ruhiy narsani tabiiy narsa orqali ko‘rsatadi, va oxirgi kunlarda har bir vahiyoning ta’siri delta toshqin tekisligini hosil qiladi, garchi ikki buyuk daryo o‘zlarining alohida vazifalarini saqlab qolsa ham.

The period of twenty-one days of mourning aligns with the time the two witnesses are dead in the street, and that period of time begins with the first disappointment, and the tarrying time. That period of time occurs within the larger period of time, where the sealing of the one hundred and forty-four thousand is accomplished. The sealing did not begin at the time of the end in 1989, it began when Christ, as the third angel, descended on September 11, 2001. He brought His people to their second visit at Kadesh, and this time the few who are ready will go into the promised land. The experience of God’s people from the time of the end in 1989 up until September 11, 2001, did not seal them. The sealing began when Christ descended and sounded the first note of the seventh trumpet of the third woe.

Yigirma bir kunlik motam davri ko‘chada yotgan ikki guvohning o‘lik holdagi davriga muvofiq keladi, va bu vaqt davri birinchi umidsizlik hamda kechikish vaqti bilan boshlanadi. Bu vaqt davri bir yuz qirq to‘rt mingning muhrlanishi amalga oshiriladigan kattaroq vaqt davri ichida sodir bo‘ladi. Muhrlash 1989-yildagi oxirat zamonining boshlanishida boshlanmadi; u Masih uchinchi farishta sifatida 2001-yil 11-sentabrda tushganida boshlandi. U O‘z xalqini Kadeshga ikkinchi bor tashriflariga olib keldi, va bu safar tayyor bo‘lgan ozchilik va’da qilingan yerga kiradi. Xudoning xalqining 1989-yildagi oxirat zamonining boshlanishidan to 2001-yil 11-sentabrgacha bo‘lgan tajribasi ularni muhrlamadi. Muhrlash Masih tushib, uchinchi voyining yettinchi karnayining birinchi sadolarini yangratganida boshlandi.

The sounding of the seventh trumpet is where the mystery of God is finished, and that mystery represents the sealing of the one hundred and forty-four thousand, which takes place during the sounding of that trumpet. That trumpet hits three notes, for it is Truth. The first note was September 11, 2001, the second note was October 7, 2023, and the third of the three notes is at the soon coming Sunday law. Those three notes, are the three steps that always exist in truth. Daniel’s three touches in chapter ten connected his experience to the period of history that is represented by the three notes of the seventh trumpet.

Yettinchi karnayning chalinishi — Xudoning siri nihoyasiga yetadigan paytdir, va bu sir yuz qirq to‘rt ming kishining muhrlanishini anglatadi; bu esa ayni o‘sha karnay chalinayotgan davrda sodir bo‘ladi. Bu karnay uch nota beradi, chunki u Haqiqatdir. Birinchi nota 2001-yil 11-sentyabr edi, ikkinchi nota 2023-yil 7-oktyabr edi, uch notaning uchinchisi esa yaqin orada keladigan yakshanba qonuni paytidadir. O‘sha uch nota — haqiqatda doimo mavjud bo‘ladigan uch qadamdir. Doniyorning o‘ninchi bobdagi uch teginishi uning tajribasini yettinchi karnayning uch notasi bilan ifodalangan tarix davri bilan bog‘ladi.

The prophetic message that produces the effect of being transformed into the image of Christ, which Daniel illustrates in chapter ten, is the message of what befalls God’s people in the last days, but not the last days in a general sense. It is the message that God’s people understand and experience during the sealing time of the one hundred and forty-four thousand.

Masihning suratiga aylantirilish samarasini hosil qiladigan bashoratli xabar — Doniyor o‘ninchi bobda tasvirlaganidek — so‘nggi kunlarda Xudoning xalqining boshiga keladigan narsalar haqidagi xabardir; biroq bu umumiy ma’nodagi so‘nggi kunlar emas. Bu — bir yuz qirq to‘rt mingning muhrlanish davrida Xudoning xalqi anglaydigan va boshdan kechiradigan xabardir.

As Gabriel begins to present the prophetic history represented in chapter eleven, he presents specific lines of prophecy. The first two verses begin with Cyrus (as Bush the first), at the time of the end in 1989, and go forward until the history of Donald Trump as the forty fifth president (the sixth), and there the prophetic history ceases, until the history of the United Nations (Alexander the Great), as the seventh kingdom is addressed in verses three and four. The message of Donald Trump as the rich sixth president that stirs up the globalists, is therefore a truth that is fulfilled in the sealing time of the one hundred and forty-four thousand. It is therefore, present truth.

Jabroil o‘n birinchi bobda tasvirlangan bashoratli tarixni bayon eta boshlaganida, u bashoratning muayyan yo‘nalishlarini taqdim etadi. Dastlabki ikki oyat 1989-yildagi oxirzamon davrida Kirdan (birinchi Bush sifatida) boshlanib, qirq beshinchi prezident Donald Trampning (oltinchining) tarixigacha davom etadi; va u yerda bashoratli tarix, uchinchi va to‘rtinchi oyatlarda yettinchi shohlik sifatida Birlashgan Millatlar Tashkilotining (Iskandar Zulqarnayn) tarixi ko‘rib chiqilgunicha, to‘xtaydi. Shunday ekan, globalistlarni qo‘zg‘atadigan boy oltinchi prezident sifatidagi Donald Tramp haqidagi xabar bir yuz qirq to‘rt ming kishining muhrlanish vaqtida amalga oshadigan haqiqatdir. Demak, bu hozirgi haqiqatdir.

In verses five through nine, the history of the papacy being established upon the throne, in 538 through to the deadly wound and the time of the end in 1798, is set forth. It is of course essential and important truth for it upholds and confirms verse forty, but it provides no specific prophetic narrative that occurs in the period of the sealing of the one hundred and forty-four thousand. Verse ten, like verses five through nine, confirms the validity of verse forty, but does not address the prophetic history that is fulfilled during the sealing time. It does however, mark 1989, and therefore establishes by omission a silent period from 1989, unto the Sunday law in verse forty-one.

Beshinchi oyatdan to to‘qqizinchi oyatgacha bo‘lgan oyatlarda papalikning 538-yilda taxtga o‘rnatilishidan boshlab, halokatli yaragacha va 1798-yildagi oxirzamongacha bo‘lgan tarixi bayon etilgan. Albatta, bu muhim va zarur haqiqatdir, chunki u qirqinchi oyatni qo‘llab-quvvatlaydi va tasdiqlaydi, biroq u bir yuz qirq to‘rt ming kishining muhrlanishi davrida sodir bo‘ladigan biror aniq bashoratli rivoyatni taqdim etmaydi. O‘ninchi oyat ham, xuddi beshinchi oyatdan to to‘qqizinchi oyatgacha bo‘lgan oyatlar kabi, qirqinchi oyatning haqiqiyligini tasdiqlaydi, ammo muhrlanish davrida amalga oshadigan bashoratli tarixga murojaat qilmaydi. Biroq u 1989-yilni belgilaydi va shu tariqa, tushirib qoldirish orqali, 1989-yildan qirq birinchi oyatdagi Yakshanba qonunigacha bo‘lgan sokin davrni o‘rnatadi.

Verses eleven through fifteen identify history that is fulfilled in the period of the sealing of the one hundred and forty-four thousand. Those verses fit within the hidden history between verses two and three, and between 1989 in verse forty unto the Sunday law in verse forty-one. Those verses are very much present truth, and must be recognized as such if we are to reap the intended benefits of understanding the verses.

O‘n birdan o‘n beshgacha bo‘lgan oyatlar bir yuz qirq to‘rt mingning muhrlanishi davrida amalga oshadigan tarixni ko‘rsatadi. Bu oyatlar ikkinchi va uchinchi oyatlar orasidagi, shuningdek qirqinchi oyatdagi 1989-yil bilan qirq birinchi oyatdagi yakshanba qonuni orasidagi yashirin tarix doirasiga mos keladi. Bu oyatlar ayni haqiqatdir va agar biz bu oyatlarni tushunishdan ko‘zda tutilgan foydalarni olishni istasak, ularni ana shunday deb tan olishimiz lozim.

The intended benefits are two-fold, for it represents the understanding of the prophetic history represented therein, and also the experience that is produced by the understanding of the truths of that message. The understanding of the message, a final increase of knowledge, which is being fulfilled in the period of the sealing, is what sanctifies those who are to be among the one hundred and forty-four thousand. For this reason, it is important to consider the verses from the perspective of internal and external.

Ko‘zlangan manfaat ikki yoqlamadir, chunki u unda ifodalangan payg‘ambarlik tarixining tushunchasini, shuningdek, o‘sha xabarning haqiqatlarini anglash natijasida hosil bo‘ladigan tajribani ham ifodalaydi. Xabarning anglanishi — muhrlash davrida amalga oshayotgan bilimning yakuniy ortishi — yuz qirq to‘rt ming orasida bo‘ladiganlarni muqaddas qiladi. Shu sababli, oyatlarni ichki va tashqi nuqtayi nazardan ko‘rib chiqish muhimdir.

The “seven times” of Leviticus twenty-six is absolutely part of the sealing time of the one hundred and forty-four thousand, for Daniel’s two prayers, represented in chapter two and nine, represent a twofold prayer to understand the prophetic history represented by the image of the beast, and also to receive the experience that is produced by those who fulfill the Leviticus twenty-six prayer of forgiveness of their sins and the sins of their fathers. The external prayer identifies the image of the beast, and the internal prayer produces the image of Christ.

Levilar yigirma oltidagi “yetti vaqt”, albatta, bir yuz qirq to‘rt ming kishining muhrlanish vaqtining bir qismidir, chunki ikkinchi va to‘qqizinchi boblarda ifodalangan Doniyorning ikki ibodati hayvonning surati orqali tasvirlangan bashoratli tarixni anglash uchun bo‘lgan ikki qirrali ibodatni, shuningdek, Levilar yigirma oltidagi o‘z gunohlari va ota-bobolarining gunohlari uchun kechirim so‘rash ibodatini bajo keltirganlarda hosil bo‘ladigan tajribani qabul qilishni ifodalaydi. Tashqi ibodat hayvonning suratini aniqlab beradi, ichki ibodat esa Masihning suratini hosil qiladi.

Understanding the history represented in the various passages in Daniel eleven, that specifically address history that is fulfilled within the sealing time, is represented by Daniel’s prayer in chapter two. He and the three worthies sought to understand the secret message of Nebuchadnezzar’s dream of the image of the metals. When the correct understanding of the prophetic history represented in Nebuchadnezzar’s hidden dream is recognized, the understanding identifies to those who understand, that they are without hope, unless they personally accomplish the experience of complete repentance represented by Daniel’s prayer in chapter nine.

Danielning o‘n birinchi bobidagi, xususan muhrlash davri ichida bajo bo‘ladigan tarixga taalluqli turli parchalar orqali ifodalangan tarixni anglash, ikkinchi bobdagi Danielning ibodati bilan ifodalangan. U va uch sodiq hamroh metallardan yasalgan haykal haqidagi Navuxadnazarning tushining sirli xabarini anglashga intildilar. Navuxadnazarning yashirin tushida ifodalangan bashoratli tarixning to‘g‘ri tushunchasi tan olinganda, bu tushuncha uni anglaganlarga shuni ko‘rsatadiki, agar ular shaxsan to‘qqizinchi bobdagi Danielning ibodati bilan ifodalangan to‘liq tavba tajribasini amalga oshirmasalar, ular umidsizdirlar.

To separate the experience represented by Daniel in chapter ten, from the prophetic narrative of end time events in chapter eleven, is to fail as a student of prophecy. In Daniel chapter eleven, verses eleven and twelve, the war of the borderline, the Battle of Raphia and the victory of the southern king, represents the second of the three proxy wars which are marked in God’s prophetic Word. The key that brings this revelation of truth into view is the Wonderful Linguist’s use of the king of the north overflowing and passing over, up to the fortress (the neck), in verse ten. He provided two other verses that address the overflowing and passing over, and in so doing He brings together the prophetic narrative of events and the experience the understanding of those events is to produce.

O‘ninchi bobda Doniyor orqali ifodalangan tajribani, o‘n birinchi bobdagi oxirzamon voqealarining bashoratli rivoyatidan ajratib qo‘yish — bashorat talabasi sifatida muvaffaqiyatsizlikka uchrashdir. Doniyor kitobining o‘n birinchi bobi, o‘n bir va o‘n ikkinchi oyatlarida, chegara chizig‘idagi urush, Rofiya jangi va janub shohining g‘alabasi, Xudoning bashoratli Kalomida belgilangan uch vakolatli urushning ikkinchisini ifodalaydi. Haqiqatning bu vahiyini ko‘rinishga olib kiradigan kalit — Ajoyib Tilshunosning o‘ninchi oyatda shimol shohining toshib o‘tishi va qal’agacha (bo‘yin) oshib o‘tishi ifodasidan foydalanishidir. U toshib o‘tish va oshib o‘tishga taalluqli yana ikkita oyatni taqdim etdi, va shu orqali U voqealarning bashoratli rivoyatini hamda o‘sha voqealarni anglash hosil qilishi lozim bo‘lgan tajribani birlashtiradi.

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:10–12.

> Lekin uning o‘g‘illari g‘azabga kelib, ulkan lashkarlar to‘playdilar; va ulardan biri, albatta, kelib, toshqin kabi bostirib kirib o‘tadi; so‘ng u qaytib kelib, hatto o‘z qal’asigacha g‘azab bilan qo‘zg‘aladi. Janub shohi esa qattiq g‘azabga to‘lib, chiqib kelib u bilan, ya’ni shimol shohi bilan, jang qiladi; va u ulkan bir qo‘shin chiqaradi; ammo bu qo‘shin uning qo‘liga topshiriladi. Va u bu qo‘shinni yo‘q qilgach, uning yuragi kibrlanadi; u o‘n minglab kishilarni yiqitadi; ammo bundan u kuchaymaydi. Doniyor 11:10–12.

In 2014, Putin began a war in the Ukraine, and in order to recognize this truth as represented in verse eleven of chapter eleven, a student of prophecy must first be able to see that verse ten represents a history that illustrates the second part of verse forty of Daniel chapter eleven. When they recognize that, they then see that what verse ten adds to verse forty, is that when the Soviet Union was swept away in 1989, that the king of the north only went up to his fortress (the “neck”). But a student of prophecy would not know what that indicated, until he saw Isaiah chapter eight verse eight. Then he would have the prophetic authority to identify that all three verses are tied together by an expression that is only employed three times in the Bible.

2014-yilda Putin Ukrainada urush boshladi va bu haqiqatni o‘n birinchi bobning o‘n birinchi oyatida ifodalanganidek anglash uchun, bashoratni o‘rganuvchi avvalo o‘ninchi oyat Doniyor kitobining o‘n birinchi bobidagi qirqinchi oyatning ikkinchi qismini tasvirlaydigan tarixni ifodalashini ko‘ra olishi kerak. Buni anglagach, ular o‘ninchi oyat qirqinchi oyatga qo‘shadigan narsa shuki, 1989-yilda Sovet Ittifoqi supurib tashlanganida, shimol shohi faqat o‘z qal’asigacha (“bo‘yin”) ko‘tarilganini ko‘radilar. Ammo bashoratni o‘rganuvchi Ishayo kitobining sakkizinchi bobi sakkizinchi oyatini ko‘rmaguncha, bu nimani anglatishini bilmagan bo‘lur edi. Shundagina u ushbu uch oyatning barchasi Muqaddas Kitobda faqat uch marta qo‘llangan bir ifoda orqali o‘zaro bog‘langanini aniqlash uchun bashoratli vakolatga ega bo‘lar edi.

The student would then need a second witness that the three times the expression “overflow and pass over” occur in the Bible, is a purposeful repetition. The second witness to this fact is established because all three verses (witnesses), identify a king of the north attacking a southern king. Together the three witnesses, that are confirmed as the same symbolic history by two types of internal witnesses, lead the student of prophecy to then lay all three verses upon each other, in a line upon line fashion. That application expands the content of the verses, which portray the battle between a king of the north and the king of the south.

So‘ngra talaba Muqaddas Kitobda “toshib o‘tmoq va bosib o‘tmoq” degan iboraning uch marta uchrashi maqsadli takror ekaniga doir ikkinchi bir guvohlikka muhtoj bo‘ladi. Bu haqiqatning ikkinchi guvohligi shuning bilan tasdiqlanadiki, uchala oyat ham (guvohlar) shimol shohining janub shohiga hujum qilayotganini ko‘rsatadi. Bir xil ramziy tarix ekani ichki guvohlikning ikki turi bilan tasdiqlangan bu uch guvoh birgalikda, bashorat talabasi uchun, so‘ngra bu uchala oyatni satr ustiga satr tarzida bir-birining ustiga qo‘yishga yo‘l ochadi. Bunday qo‘llash oyatlarning mazmunini kengaytiradi; bu oyatlar shimol shohi bilan janub shohi o‘rtasidagi jangni tasvirlaydi.

Isaiah chapter seven, verses eight and nine, provide the key to solving the riddle of what the “fortress” in verse ten represents, for the Hebrew word for “fortress” is also the “fortress” that the king of the south entered into in verse seven of chapter eleven. “Fortress” is also translated as “strength” in the expression “sanctuary of strength” in verse thirty-one of Daniel eleven. Thus, the two verses (seven and thirty-one), provide two witnesses that the “fortress” is the capital of a kingdom or a king. With that fact established upon two witnesses (both in chapter eleven), then what Isaiah identifies in his cryptic passage in chapter seven, verses eight and nine, when he establishes with two internal witnesses that the fortress is the capital of a kingdom, or the king of the kingdom, establishes that prior to 1989, the Soviet Union, the capital of which was Russia, with its capital city of Moscow, had a head that was Mikal Gorbachev. It is not an accident that the visual characteristic of Gorbachev was his forehead.

Ishayo kitobining yettinchi bobi, sakkizinchi va to‘qqizinchi oyatlari, o‘ninchi oyatdagi “qal’a” nimani anglatishi haqidagi jumboqni yechishning kalitini beradi, chunki ibroniychadagi “qal’a” so‘zi o‘n birinchi bobning yettinchi oyatida janub podshohi kirgan “qal’a” bilan aynan bir xil so‘zdir. “Qal’a” so‘zi Doniyor 11:31 dagi “qudrat ma’badi” iborasida “qudrat” deb ham tarjima qilingan. Shunday qilib, bu ikki oyat (7 va 31) “qal’a” bir saltanatning yoki bir podshohning poytaxti ekaniga ikki guvohlik beradi. Bu haqiqat ikki guvohning asosida (ikkalasi ham o‘n birinchi bobda) mustahkamlangan ekan, unda Ishayo yettinchi bobning sakkizinchi va to‘qqizinchi oyatlaridagi ramziy bayonida, “qal’a” bir saltanatning poytaxti yoki o‘sha saltanatning podshohi ekanini ichki ikki guvohlik bilan belgilab berganida, 1989 yildan oldin poytaxti Rossiya bo‘lgan, poytaxt shahri Moskva bo‘lgan Sovet Ittifoqining boshlig‘i Mikal Gorbachyov bo‘lganini belgilab beradi. Gorbachyovning ko‘zga tashlanadigan belgisi uning peshonasi bo‘lgani tasodif emas.

Line upon line, the conclusion of this application emphasizes its importance when it states, “If ye will not believe, surely ye shall not be established.” Jesus said, “O fools, and slow of heart to believe all that the prophets have spoken.” [See Luke 24:25] Ezra wrote, “And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.” [See 2 Chronicles 20:20] Seven times in the book of Revelation the command is given to hear. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Satrma-satr, ushbu tatbiqning xulosasi uning ahamiyatini shunday deganida ta’kidlaydi: “Agar ishonmasangizlar, albatta mustahkam bo‘lmaysizlar.” Iso dedi: “Ey nodonlar va payg‘ambarlar aytgan hamma narsaga ishonishda yuragi sustlar.” [Qarang: Luqo 24:25] Ezra shunday yozgan: “Va ular tong saharda turib, Teko cho‘liga yo‘l oldilar; yo‘lga chiqqanlarida, Yohushofot turib dedi: Ey Yahudo va Quddus aholisi, meni eshitinglar; Egangiz Xudoga ishoninglar, shunda mustahkam bo‘lasizlar; Uning payg‘ambarlariga ishoninglar, shunda ravnaq topasizlar.” [Qarang: 2 Solnomalar 20:20] Vahiy kitobida yetti marta eshitish amri berilgan. “Kimning qulog‘i bo‘lsa, Ruh jamoatlarga nima deyayotganini eshitsin.”

To be established, is to be among the wise virgins, for fools are slow of heart to believe the prophets. The wise believe what God has spoken through His prophets, and they are established and prosper, for they hear what the Spirit saith to the churches. The identification of Russia, and the war it began in 2014 against the Ukraine, is what establishes those who are the wise students of prophecy in the period when Christ unseals that very truth.

Mustahkam bo‘lish — dono qizlar qatorida bo‘lish demakdir, chunki ahmoqlar payg‘ambarlarning so‘zlariga ishonishda yurakdan sustdirlar. Donolar Xudo O‘z payg‘ambarlari orqali aytgan narsaga ishonadilar, va ular mustahkamlanadilar hamda ravnaq topadilar, chunki ular Ruh jamoatlarga nima deyayotganini eshitadilar. Rossiyaning aniqlab ko‘rsatilishi va uning 2014 yilda Ukrainaga qarshi boshlagan urushi — Masih aynan o‘sha haqiqatni muhrdan ochadigan davrda, bashoratning dono talabalari bo‘lganlarni mustahkamlaydigan narsadir.

That truth arrived in history in 2014, which is after 2001, and therefore is located within the sealing time of the one hundred and forty-four thousand. The next year, 2015, the richest president, who is the sixth president from the time of the end in 1989, began to stir up the globalists. Verse ten identifies the history of 1989, but it also establishes Russia as the “fortress,” and in the next two verses, Russia would begin the second battle of the proxy wars, and Putin will win that battle. The truth of the verses is unsealed when the history it represents is fulfilled.

O‘sha haqiqat tarixda 2014-yilda namoyon bo‘ldi; bu 2001-yildan keyingi davrdir va shu bois u bir yuz qirq to‘rt mingning muhrlanish vaqti ichida joylashgandir. Keyingi yil, 2015-yilda, eng boy prezident — 1989-yildagi oxirzamon boshlanganidan buyon oltinchi prezident bo‘lgan shaxs — globalistlarni qo‘zg‘ata boshladi. O‘ninchi oyat 1989-yil tarixini ko‘rsatib beradi, biroq u shu bilan birga Rossiyani “qal’a” sifatida ham belgilaydi, va keyingi ikki oyatda Rossiya vakillik urushlarining ikkinchi jangini boshlaydi, hamda Putin o‘sha jangda g‘alaba qozonadi. Oyatlarning haqiqat ma’nosi ular ifoda etayotgan tarix amalga oshganda muhrdan ochiladi.

> “Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfilment in these last days, they will explain themselves.” The Kress Collection, 105.

> “Doniyor o‘z ulushi va o‘z o‘rnida turibdi. Doniyor va Yuhannoning bashoratlari tushunilishi kerak. Ular bir-birini sharhlaydi. Ular har bir inson tushunishi lozim bo‘lgan haqiqatlarni dunyoga beradi. Bu bashoratlar dunyoda guvohlik bo‘lishi kerak. Ular ushbu oxirgi kunlarda amalga oshishi orqali o‘zlarini o‘zlari tushuntiradi.” The Kress Collection, 105.

The prophecy of verses eleven and twelve, are unsealed through their historical fulfillment in the sealing time of the one hundred and forty-four thousand, but “line upon line,” there is another important fact connected with these verses. In order for the student of prophecy to bring the three passages of the “overflowing, and passing over” together, the student must also bring the prophecy of the sixty-five years into the prophetic line. The sixty-five year prophecy marks the beginning of the two twenty-five hundred and twenty year prophecies, and it identifies that they begin forty-six years apart from one another. In identifying the sixty-five years in the beginning, it also identifies that Alpha and Omega would produce sixty-five years at the ending.

O‘n birinchi va o‘n ikkinchi oyatlarning bashorati yuz qirq to‘rt ming kishining muhrlanish vaqtida tarixiy bajo bo‘lishi orqali muhrsizlantiriladi, ammo “satr ustiga satr” tamoyiliga ko‘ra, bu oyatlar bilan bog‘liq yana bir muhim haqiqat ham bor. Bashorat talabasi “toshib ketish va oshib o‘tish” haqidagi uch parchani bir joyga keltirishi uchun, u oltmish besh yil haqidagi bashoratni ham bashorat chizig‘iga kiritishi lozim. Oltmish besh yillik bashorat ikki ming besh yuz yigirma yillik ikki bashoratning boshlanishini belgilaydi va ularning bir-biridan qirq olti yil farq bilan boshlanishini ko‘rsatadi. Oltmish besh yilni boshlanishda aniqlash bilan, u Alfa va Omega yakunda oltmish besh yilni hosil qilishini ham ko‘rsatadi.

The sixty-five years at both the beginning and ending, each possess the signature of three waymarks. The first was 742 BC, then nineteen years later 723 BC, then forty-six years later 677 BC. Those three waymarks are represented at the end with 1798, 1844, and 1863. The period of forty-six years in the beginning (Alpha), represent the trampling down of the temple and host, and the forty-six years at the ending (Omega), represent the restoration of the sanctuary and host, when the Messenger of the Covenant (who is also Alpha and Omega), would suddenly enter into the temple He had raised up in the forty-six years from 1798 to 1844.

Boshidagi hamda oxiridagi oltmish besh yilning har biri uchta yo‘l-belgisining muhriga egadir. Birinchisi miloddan avvalgi 742-yil edi, so‘ng undan o‘n to‘qqiz yil keyin miloddan avvalgi 723-yil, so‘ng undan qirq olti yil keyin miloddan avvalgi 677-yil. Bu uch yo‘l-belgisi oxirda 1798, 1844 va 1863-yillar bilan ifodalanadi. Boshidagi (Alpha) qirq olti yillik davr ma’bad va lashkarning oyoq osti qilinishini ifodalaydi, oxiridagi (Omega) qirq olti yil esa Ahd Elchisining (U ayni paytda Alpha va Omega hamdir) 1798-yildan 1844-yilgacha bo‘lgan qirq olti yil ichida O‘zi tiklagan ma’badga to‘satdan kiradigan paytda, muqaddas maskan va lashkarning tiklanishini ifodalaydi.

The forty-six years that are preceded by nineteen years in the time when Isaiah set forth the prophecy in the year 742 BC, represent forty-six years at their conclusion, that are then followed by nineteen years in a chiastic pattern. The nineteen years from 1844 to 1863 provide an illustration of Christ’s intentions for the one hundred and forty-four thousand that was left unfulfilled due to the rebellion that occurred in that history. The work that is required of a student of prophecy to rightly divide the word of truth concerning verses ten through twelve of Daniel chapter eleven, not only establishes (if you believe) that Russia would initiate a war in the Ukraine in 2014, but that the war would be initiated in the sealing time of the one hundred and forty-four thousand. As important as the prophetic history represented in the verses is, the history where the truth of that very history is unsealed, is also represented by the history of the nineteen years from 1844 to 1863.

Miloddan avvalgi 742-yilda Ishayo payg‘ambarlikni bayon etgan davrda o‘zidan oldin o‘n to‘qqiz yil kelgan qirq olti yil, o‘z yakunida qirq olti yilni ifodalaydi; shundan keyin esa xiazmatik andozada yana o‘n to‘qqiz yil keladi. 1844-yildan 1863-yilgacha bo‘lgan o‘n to‘qqiz yil, o‘sha tarixda yuz bergan isyon sababli amalga oshmay qolgan bir yuz qirq to‘rt minglik haqidagi Masihning niyatlariga oid bir tasvirni taqdim etadi. Doniyor kitobining o‘n birinchi bobidagi o‘ninchi oyatdan o‘n ikkinchi oyatgacha bo‘lgan oyatlar yuzasidan haqiqat kalomini to‘g‘ri taqsimlash uchun payg‘ambarlik talabasi bajarishi lozim bo‘lgan ish, nafaqat (agar ishonsangiz) Rossiya 2014-yilda Ukrainada urush boshlashini belgilaydi, balki bu urush bir yuz qirq to‘rt minglikning muhrlanish vaqtida boshlanishini ham belgilaydi. Oyatlarda ifodalangan payg‘ambarlik tarixi qanchalik muhim bo‘lsa, ayni o‘sha tarixning haqiqatining muhrdan ochiladigan tarixi ham 1844-yildan 1863-yilgacha bo‘lgan o‘n to‘qqiz yillik tarix orqali ifodalanadi.

1844 identifies the arrival of the third angel, and it typifies the arrival of the third angel on September 11, 2001. 1863 represents the rebellion symbolized by the rebuilding of Jericho. The waymark of 1863 also typifies the obedience of the one hundred and forty-four thousand who are used to “bring down the walls of Jericho”, at the soon coming Sunday law. In the verses we are considering, verse sixteen represents the Sunday law in the United States. Verse eleven marks from 2014 to Putin’s ultimate victory. The verses identify the beginning of the second proxy war that is followed by the third proxy war, as represented in verses thirteen to fifteen.

1844 uchinchi farishtaning kelishini ko‘rsatadi va u 2001-yil 11-sentabrda uchinchi farishtaning kelishini timsollaydi. 1863 Yerixoning qayta qurilishi bilan ramziy ifodalangan isyonni bildiradi. 1863 yo‘l belgisi, shuningdek, tez orada keladigan Yakshanba qonuni paytida “Yerixo devorlarini qulatish” uchun ishlatiladigan bir yuz qirq to‘rt ming kishining itoatini ham timsollaydi. Biz ko‘rib chiqayotgan oyatlarda o‘n oltinchi oyat Amerika Qo‘shma Shtatlaridagi Yakshanba qonunini ifodalaydi. O‘n birinchi oyat 2014-yildan Putinning yakuniy g‘alabasigacha bo‘lgan davrni belgilaydi. Oyatlar ikkinchi proksi urushning boshlanishini ko‘rsatadi; undan keyin o‘n uchinchi oyatdan o‘n beshinchi oyatgacha ifodalangan uchinchi proksi urush keladi.

Bringing verse two together with verses eleven and twelve, we identify the Ukrainian war beginning in 2014, which was then followed by the US Presidential campaign of 2015, and the subsequent election of the richest president in 2016. Verse twelve is followed by the retaliation of the last president before the Sunday law, in the third proxy war. The second proxy war, which is the battle of the borderline, began just before the election of the sixth and richest president.

Ikkinchi oyatni o‘n birinchi va o‘n ikkinchi oyatlar bilan birga ko‘rib chiqqanimizda, 2014-yilda boshlangan Ukraina urushini aniqlaymiz; undan so‘ng 2015-yildagi AQSh prezidentlik kampaniyasi va 2016-yilda eng boy prezidentning keyingi saylanishi keladi. O‘n ikkinchi oyatdan keyin, Yakshanba qonunidan oldingi oxirgi prezidentning uchinchi proksi urushdagi javob zarbasi keladi. Chegaradagi jang bo‘lgan ikkinchi proksi urush esa oltinchi va eng boy prezidentning saylanishidan sal avval boshlangan edi.

In the history of 1844 to 1863, the two sticks of Ezekiel were to be joined. Their joining represented the combination of divinity and humanity, which is the work of sealing the one hundred and forty-four thousand. In 1844 the third angel arrived and unsealed the light associated with the heavenly sanctuary, the law of God, the Sabbath, and the third angel. In 1849 the Lord stretched forth His hand a second time to gather the scattered flock that had suffered a scattering at the great disappointment. In 1850 He led His people to prepare Habakkuk’s second chart, to graphically illustrate the message His people were to proclaim as He led them to “bring down the walls of Jericho”. That chart included the “seven times” as did the “old chart”.

1844 yildan 1863 yilgacha bo‘lgan tarixda Hizqiyolning ikki tayoqchasi birlashtirilishi lozim edi. Ularning birlashishi ilohiylik bilan insoniylikning uyg‘unlashuvini ifoda etar edi; bu esa bir yuz qirq to‘rt ming kishining muhrlanishi ishidir. 1844 yilda uchinchi farishta keldi va samoviy ma’bad, Xudoning qonuni, Shabbat va uchinchi farishta bilan bog‘liq nurni ochdi. 1849 yilda Rabbiy buyuk umidsizlik chog‘ida tarqalib ketgan va sochilib qolishni boshdan kechirgan tarqoq podani yig‘ish uchun O‘z qo‘lini ikkinchi bor uzatdi. 1850 yilda U O‘z xalqini Habakkukning ikkinchi jadvalini tayyorlashga boshlab bordi, toki U ularni “Yerixo devorlarini qulatish”ga yetaklar ekan, O‘z xalqi e’lon qilishi lozim bo‘lgan xabarni ko‘rgazmali tarzda tasvirlasinlar. O‘sha jadval ham “eski jadval” singari “yetti vaqt”ni o‘z ichiga olgan edi.

In 1856, He unsealed the light that was to seal His people in advance of the “Battle of Jericho”. That light was an increase of the first light that Alpha and Omega had revealed to William Miller. It was the light of the “seven times,” as repeatedly represented in the ancient Battle of Jericho. The light that was to seal His people, was also the Laodicean message that was to awaken them, and transition them back again to the experience of Philadelphia. That last light was an increase of the first light, but His people neglected the light and by default chose to wander in the wilderness of Laodicea. 1844, 1849, 1850, 1856 and 1863 represent five waymarks that are represented in the history of September 11, 2001 unto the soon coming Sunday law.

1856-yilda U O‘z xalqini “Erixo jangi”dan oldin muhrlashi kerak bo‘lgan nurni ochib berdi. O‘sha nur Alfa va Omega Uilyam Millerga ochib bergan birinchi nurning ortishi edi. U qadimgi Erixo jangida qayta-qayta ifodalangan “yetti vaqt”ning nuri edi. Uning xalqini muhrlashi kerak bo‘lgan nur, ularni uyg‘otishi va yana Filadelfiya tajribasiga qaytarishi lozim bo‘lgan Laodikeya xabari ham edi. O‘sha so‘nggi nur birinchi nurning ortishi edi, biroq Uning xalqi bu nurni mensimadi va natijada ixtiyoriy ravishda Laodikeya sahrosida daydib yurishni tanladi. 1844, 1849, 1850, 1856 va 1863-yillar tez orada keladigan Yakshanba qonunigacha bo‘lgan 2001-yil 11-sentabr tarixida ifodalangan besh belgi-nishonni anglatadi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in. And the Lord said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour. And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days. And seven priests shall bear before the ark seven trumpets of rams’ horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. And it shall come to pass, that when they make a long blast with the ram’s horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him. And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams’ horns before the ark of the Lord. And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the Lord. And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams’ horns passed on before the Lord, and blew with the trumpets: and the ark of the covenant of the Lord followed them. And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, the priests going on, and blowing with the trumpets. And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout.

> Endi Yerixo Isroil o‘g‘illari sababli mahkam berkitib qo‘yilgan edi: hech kim tashqariga chiqmas, hech kim ichkariga kirmas edi. Va Egamiz Yoshuaга dedi: “Qara, Men Yerixoni, uning shohini va bahodir jangchilarini sening qo‘lingga topshirdim. Sizlar esa, barcha jangchilar, shaharni aylanib chiqinglar va shahar atrofini bir marta aylaninglar. Olti kun shunday qilinglar. Va yetti ruhoniy sandiq oldida qo‘chqor shoxidan qilingan yetti karnayni ko‘tarsin; yettinchi kuni esa shaharni yetti marta aylaninglar, ruhoniylar esa karnay chalsinlar. Va shunday bo‘ladiki, ular qo‘chqor shoxi bilan uzoq chalganlarida, sizlar karnay sadosini eshitganingizda, butun xalq baland ovoz bilan qichqirsin; shunda shaharning devori tekis qulab tushadi, xalq esa har kim o‘zining ro‘parasidan to‘g‘riga yuqoriga chiqadi.” Shunda Nun o‘g‘li Yoshua ruhoniylarni chaqirib, ularga dedi: “Ahd sandig‘ini ko‘taringlar, va yetti ruhoniy Egamizning sandig‘i oldida qo‘chqor shoxidan qilingan yetti karnayni ko‘tarsin.” U xalqqa ham dedi: “Oldinga o‘tinglar, shaharni aylanib chiqinglar, qurollanganlar esa Egamizning sandig‘i oldidan o‘tsin.” Va shunday bo‘ldiki, Yoshua xalqqa aytib bo‘lgach, qo‘chqor shoxidan qilingan yetti karnayni ko‘targan yetti ruhoniy Egamiz oldida yurib, karnay chaldilar; Egamizning ahd sandig‘i esa ularga ergashib borardi. Qurollanganlar karnay chalgan ruhoniylar oldidan yurardi, orqa qo‘riqchilar esa sandiqdan keyin borardi; ruhoniylar yurib borib, karnay chalar edilar. Yoshua esa xalqqa buyurib, shunday degan edi: “Men sizlarga qichqiringlar, deb aytadigan kungacha qichqirmanglar, ovozingizni chiqarmanglar, og‘zingizdan biror so‘z ham chiqmasin; shundan keyin qichqirasizlar.”

> So the ark of the Lord compassed the city, going about it once: and they came into the camp, and lodged in the camp. And Joshua rose early in the morning, and the priests took up the ark of the Lord. And seven priests bearing seven trumpets of rams’ horns before the ark of the Lord went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the Lord, the priests going on, and blowing with the trumpets. And the second day they compassed the city once, and returned into the camp: so they did six days. And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times. And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord hath given you the city.

> Shunday qilib, Egamizning sandig‘i shaharni bir marta aylanib chiqdi; so‘ng ular lashkargohga qaytib, lashkargohda tunab qoldilar. Ertasiga Yoshua tong saharda turdi, ruhoniylar esa Egamizning sandig‘ini ko‘tardilar. Egamizning sandig‘i oldida qo‘chqor shoxidan yasalgan yettita karnay ko‘targan yetti ruhoniy to‘xtovsiz oldinga borib, karnay chalar edilar; qurollangan kishilar ularning oldidan borar, orqa qo‘riqchilar esa Egamizning sandig‘idan keyin yurardilar; ruhoniylar yurib borib, karnay chalar edilar. Ikkinchi kuni ham ular shaharni bir marta aylanib, lashkargohga qaytdilar; ular olti kun shunday qildilar. Yettinchi kuni esa ular tong yorishar paytda erta turib, avvalgidek tarzda shaharni yetti marta aylanib chiqdilar; faqat o‘sha kuni shaharni yetti marta aylanib chiqdilar. Yettinchi marta, ruhoniylar karnay chalganda, Yoshua xalqqa dedi: “Qichqiringlar, chunki Egamiz sizlarga shaharni berdi.”

> And the city shall be accursed, even it, and all that are therein, to the Lord: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent. And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it. But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.

> Va shahar la’natlangan bo‘ladi: u ham, uning ichidagi hamma narsa ham Egamiz uchundir; faqat fohisha Rahob tirik qoladi, u ham, uyida u bilan birga bo‘lganlarning hammasi ham; chunki u biz yuborgan xabarchilarni yashirdi. Sizlar esa la’natlangan narsadan har qanday yo‘l bilan o‘zingizni saqlanglar, toki la’natlangan narsadan olib, o‘zingizni la’nat ostiga qo‘ymanglar va Isroil qarorgohini la’nat ostiga solib, uni falokatga duchor etmanglar. Lekin barcha kumush, oltin, mis va temir idishlar Egamizga bag‘ishlangandir; ular Egamizning xazinasiga topshirilsin. Shunday qilib, ruhoniylar karnay chalganlarida xalq qichqirdi; va shunday bo‘ldiki, xalq karnay ovozini eshitgach, xalq baland ovoz bilan qichqirdi, devor butunlay qulab tushdi; shunda xalq shaharga ko‘tarilib kirdi, har biri to‘g‘ri o‘z ro‘parasidan kirib bordi, va ular shaharni egallab oldilar.

> And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword. But Joshua had said unto the two men that had spied out the country, Go into the harlot’s house, and bring out thence the woman, and all that she hath, as ye sware unto her. And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel. And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the Lord. And Joshua saved Rahab the harlot alive, and her father’s household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho. And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. So the Lord was with Joshua; and his fame was noised throughout all the country. Joshua 6:1–27.

> Ular shahardagi bor narsaning hammasini — erkak va ayolni, yosh va qarini, ho‘kizni, qo‘yni va eshakni — qilich tig‘i bilan butkul qirib tashladilar. Lekin Yoshua yurtni kuzatib chiqqan ikki kishiga: “Fohishaning uyiga kiringlar va unga ichgan qasamingizga binoan, u yerdan o‘sha ayolni hamda unga tegishli bo‘lgan hamma narsani olib chiqinglar”, — degan edi. Shunda josus bo‘lgan yigitlar kirib, Rahabni, uning otasini, onasini, aka-ukalarini va unga tegishli bo‘lgan hamma narsani olib chiqdilar; uning barcha qarindoshlarini ham olib chiqib, Isroil lashkarohidan tashqarida qoldirdilar. So‘ng ular shaharni va undagi bor narsani olov bilan yoqib yubordilar; faqat kumushni, oltinni, bronza va temir idishlarni Egamiz uyining xazinasiga qo‘ydilar. Yoshua esa fohisha Rahabni, otasining xonadonini va unga tegishli bo‘lgan hamma narsani tirik saqlab qoldi; chunki u Yoshua Erixoni kuzatib chiqish uchun yuborgan xabarchilarni yashirgan edi. Shu bois u bugungi kungacha Isroil orasida yashab kelmoqda. O‘sha vaqtda Yoshua ularni qasam bilan ogohlantirib dedi: “Egamiz oldida Erixo deb atalgan bu shaharni qayta tiklashga kirishadigan kishi la’natlangan bo‘lsin: uning poydevorini u o‘zining to‘ng‘ich o‘g‘li evaziga qo‘yadi, darvozalarini esa kenja o‘g‘li evaziga o‘rnatadi”. Shunday qilib, Egamiz Yoshua bilan edi; va uning shuhrati butun yurt bo‘ylab yoyildi. Yoshua 6:1–27.

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