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

Daniyor kitobi — bir yuz yigirma beshinchi

Unlocking Prophetic Significance: Deciphering Daniel 11:40 and Its Implications for Modern Christianity

Payg‘ambarlik Ahamiyatini Ochib Berish: Doniyor 11:40 ni Sharhlash va Uning Zamonaviy Masihiylik Uchun Ahamiyatlari

Author

Jeff Pippenger

Published

March 9, 2024

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Verse forty of Daniel eleven, begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798, runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.

Doniyorning o‘n birinchi bobi qirqinchi oyati oxirzamon vaqtida boshlanadi, biroq ushbu oyat oxirzamonning ikki vaqtini ko‘rsatadi va shu bois, bashoratni o‘rganuvchiga birinchi oxirzamon vaqtini ikkinchi oxirzamon vaqti bilan muvofiqlashtirish imkonini beradi. Bu tatbiq amalga oshirilganda, 1798-yilda boshlangan Milleriylar tarixining chizig‘i 1989-yildagi Amerika Qo‘shma Shtatlari tarixi bilan parallel ravishda davom etadi. Bu ikki chiziq Vahiy kitobining o‘n uchinchi bobidagi yer hayvonining haqiqiy protestant shoxi chizig‘ini va Respublikachi shoxi chizig‘ini ko‘rsatadi. Har ikki chiziq 1798-yildagi oxirzamon vaqtida boshlanadi, va 1989-yildagi oxirzamon vaqti shunchaki to‘ldiradi hamda oyatda muhrdan yechib ochilgan haqiqatning yo‘l-belgilariga ikkinchi guvohlikni taqdim etadi.

The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001 was typified by the last encampment of ancient Israel at Kadesh, and the rebellion of Moses. The rebellion of 1863, represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001 represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.

Uchinchi farishtaning harakati 1844-yil 22-oktabrda yetib keldi, biroq 1856-yildan 1863-yilgacha davom etgan yetti yillik isyon tufayli kechiktirildi. Uchinchi farishtaning kelishi 2001-yil 11-sentabrda takrorlandi. 1863-yil qadimgi Isroilning Kadeshdagi birinchi qarorgohi va o‘nta josusning isyoni bilan timsollangan edi, 2001-yil 11-sentabr esa qadimgi Isroilning Kadeshdagi so‘nggi qarorgohi va Musoning isyoni bilan timsollangan edi. 1863-yildagi isyon Kadeshdagi birinchi isyonni ifodalagan bo‘lib, u sahroda o‘lim hukmini keltirib chiqardi. 2001-yil 11-sentabrdagi isyon Kadeshdagi so‘nggi isyonni ifodalagan bo‘lib, u Laodikiyachilik Adventizmi rahbariyatining o‘limini keltirib chiqardi.

The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.

1840-yil 11-avgustda farishtaning tushib kelishi, 1840-yildan 1844-yilgacha bo‘lgan harakatni boshlab bergan bo‘lib, Oq opa-singil uni Xudoning qudratining ulug‘vor namoyoni deb atagan edi, 2001-yil 11-sentabrni timsollab ko‘rsatdi va Xudoning qudratining ulug‘vor namoyonini belgilab berdi.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Uchinchi farishtaning xabarini e’lon qilishda qo‘shiladigan farishta butun yer yuzini o‘zining ulug‘vorligi bilan yoritishi kerak. Bu yerda butun dunyoni qamrab oladigan ko‘lam va g‘ayrioddiy qudratga ega bir ish oldindan aytilgan. 1840–44-yillardagi advent harakati Xudoning qudratining ulug‘vor namoyoni bo‘lgan; birinchi farishtaning xabari dunyodagi har bir missionerlik maskaniga yetkazilgan, va ayrim mamlakatlarda o‘n oltinchi asrdagi Islohotdan beri biror yurtda kuzatilganidan ham buyukroq diniy qiziqish namoyon bo‘lgan; biroq bularning barchasi uchinchi farishtaning so‘nggi ogohlantirishi ostidagi qudratli harakat tomonidan ortda qoldiriladi.” The Great Controversy, 611.

The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.

1844-yil 22-oktyabrda uchinchi farishtaning birinchi kelishi (birinchi Qodash) ishni nihoyasiga yetkazish uchun edi, ammo Xudoning xalqi yangi bir yetakchini tanlashni va Misrga qaytishni afzal ko‘rdi. 1863-yilga kelib esa, ular Erixo devorlarini qulatishdagi Xudoning ishida ishtirok etish o‘rniga, “Erixoni qayta qurdilar”. Shuning uchun ular sahrodagi o‘lim bilan la’natlandilar.

> 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. Joshua 6:26.

> Va Yoshua o‘sha vaqtda ularni qasam bilan ogohlantirib, dedi: “Egamiz huzurida Yerixo degan bu shaharni qayta qurishga kirishadigan odam la’natlangan bo‘lsin; uning poydevorini to‘ng‘ich o‘g‘li evaziga qo‘ysin, darvozalarini esa kenja o‘g‘li evaziga o‘rnatsin.” Yoshua 6:26.

As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.

Qadimgi Isroil birinchi Qodishda Yoshua va Xolibning xabarini rad etgani kabi, zamonaviy Isroilning ham birinchi Qodishdagi (1863) isyoni ularning ustiga Yoshuaning la’natini keltirdi. Uchinchi farishta 2001-yil 11-sentabrda (so‘nggi Qodish) qaytib kelganida, Xudo Yerixo va uning devorlarini qulatishidan oldingi yakuniy ish boshlandi.

October 22, 1844 marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.

1844-yil 22-oktabr uchinchi farishtaning kelishini bildiradi va shu bilan u oxirgi kunlarda tez orada keladigan yakshanbani ham bildiradi. 1863-yil 1844-yil 22-oktabrda boshlangan uchinchi farishtaning sinov davrining yakunini bildiradi. Shuning uchun 1863-yil tez orada keladigan yakshanba qonunining timsolidir, chunki Iso har doim oxirni boshlanish bilan ifodalaydi. 1863-yilda xalq ikki toifaga bo‘lingan edi, xuddi shuningdek, yakshanba qonuni vaqtida ham ikki toifa namoyon bo‘ladi.

The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending, both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863), is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001 marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.

Millerchilar tarixidagi uchinchi farishtaning sinov davri 1844 yilda boshlandi va 1863 yilda tugadi; boshlanishi ham, tugashi ham oxirgi kunlarning Yakshanba qonunini belgiladi. Boshlanish (1844) bilan tugash (1863) orasidagi tarixda Millerchilar harakatining isyoni (1856) joylashgandir. Demak, bu davr “Haqiqat”ning muhrini ko‘taradi. 2001 yil 11 sentyabrda Kadeshga ikkinchi bor qaytish uchinchi farishtaning sinov jarayonining boshlanishini belgilaydi; bu jarayon 1863 bilan timsollangan, yaqin orada keladigan Yakshanba qonunida yakun topadi.

From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.

O‘sha yakshanba qonunidan to insoniy sinov muddati yopilgunicha, o‘sha tarixda tasvirlangan Bobil fohishasi ustidan ijro etiladigan hukmga muvofiq holda, Yerixo va uning devorlari qulatiladi. Qirqinchi oyat 1798 yilda boshlanadi va qirq birinchi oyatdagi tez orada keladigan yakshanba qonuni bilan yakunlanadi. 1798 yildagi oxirzamon vaqti Xudoning jamoatining ichki chizig‘ini ifodalaydi; u birinchi farishta harakatining millerchilaridan boshlanib, uchinchi farishta harakati hamda bir yuz qirq to‘rt minggacha davom etadi. Bularning hammasi bitta oyatda.

The war between the king of the north that began with the ascendancy of the king of the south in 1798, was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798, was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.

1798-yilda janub podshohining yuksalishi bilan boshlangan shimol podshohi va janub podshohi o‘rtasidagi urush 1989-yilda, janub podshohi Muqaddas Kitob bashoratining beshinchi va oltinchi shohliklari o‘rtasidagi ittifoq tomonidan mag‘lub etilganda, yakuniga yetdi. 1798-yilda boshlangan shimol podshohi va janub podshohi urushi milleritlar tomonidan Rimga qarshi urush sifatida tan olingan bo‘lib, ular buni butparastlik va papalikning shunchaki ikki vayron qiluvchi kuchi deb ko‘rgan edilar. Urush 1989-yilda tugaganida, vayron qiluvchi kuchlarning uchalasi ham unda ishtirok etgan edi va bu, Doniyor o‘n birinchi bobning qirq beshinchi oyatida geografik jihatdan tasvirlangan Armageddonga dunyoni yetaklayotgan o‘sha uch kuchning bashoriy tasvirining boshlanishini belgiladi.

Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one, includes verses forty-one through forty-four.

Qirqinchi oyatdan qirq beshinchi oyatgacha bo‘lgan oyatlar papani dengizlar bilan ulug‘ muqaddas tog‘ o‘rtasida o‘z nihoyasiga olib keladigan uch hokimiyatning bashoratli dinamikasini aniqlab beradi. To‘g‘ri tushunilganda, qirq birinchi oyatda tasvirlangan bashoratli tarix qirq birinchi oyatdan qirq to‘rtinchi oyatgacha bo‘lgan oyatlarni o‘z ichiga oladi.

Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verse forty-one through forty-four identifies the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.

Shuning uchun, 1989-yildagi oxirzamon davridan boshlab, 1798-yilning ikkinchi guvohligi bilan birga, janub shohi bilan shimol shohi o‘rtasidagi urushning boshlanishi va tugashini aniqlagan holda, qirq birinchi oyatdan qirq to‘rtinchi oyatgacha halokatli yarasi tuzalgan papalikning uch tomonlama ittifoqi ko‘rsatiladi, qirq beshinchi oyat esa uning o‘z nihoyasiga yetadigan joyidir. Bu oyatlar, ushbu nuqtai nazardan yondashilganda, Vahiy kitobidagi yetti muhr bilan yetti jamoat o‘rtasidagi munosabat orqali ham ifodalanganidek, Xudoning jamoatidan tashqaridagi bir tarixni taqdim etadi.

The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.

1798 bilan ifodalangan bashoratli tarix chizig‘i, asosan, tergov hukmini ifodalaydi, ayni shu nuqtadan 1989 yilda boshlanadigan chiziq esa, asosan, ijro hukmini ifodalaydi. 1798, avvalo, Ahd Xabarchisi uchun yo‘l tayyorlaydigan xabarchining ishini ta’kidlaydi, 1989 esa, avvalo, Ilyos xabarchisining ishini ta’kidlaydi.

Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last day covenant is identified repeatedly in the Scriptures.

1798-yildan boshlab, ya’ni Doniyor kitobi muhrdan ochilgan vaqtdan e’tiboran, biz Masih O‘z xalqini ilohiylikning insoniyat bilan doimiy birikishini amalga oshiradigan ahdiy munosabatga boshlab kiradigan bashoratli tarix haqidagi bilimning ortishini ko‘ramiz. O‘sha oxirgi kun ahdi Muqaddas Bitiklarda qayta-qayta ko‘rsatib berilgan.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.

> Mana, shunday kunlar keladiki, — deydi Egamiz, — Men Isroil xonadoni bilan va Yahudo xonadoni bilan yangi ahd tuzaman; bu Men ularning ota-bobolari bilan Misr yurtidan olib chiqish uchun ularning qo‘lidan tutgan kunimda tuzgan ahdga o‘xshash bo‘lmaydi; holbuki Men ularga er bo‘lgan edim, ammo ular Mening ahdimni buzdilar, — deydi Egamiz. Lekin o‘sha kunlardan keyin Men Isroil xonadoni bilan tuzadigan ahd shunday bo‘ladi, — deydi Egamiz: Men O‘z qonunimni ularning ich-ichiga solaman va uni yuraklariga yozaman; Men ularning Xudosi bo‘laman, ular esa Mening xalqim bo‘ladilar. Endi ular bir-biriga, har kim o‘z yaqiniga va har kim o‘z birodariga: “Egamizni bilinglar”, deb o‘rgatmaydi; chunki ularning eng kichigidan eng kattasigacha hammasi Meni biladi, — deydi Egamiz; chunki Men ularning qonunsizligini kechiraman va gunohlarini endi eslamayman. Yeremiyo 31:31–34.

All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”

Barcha payg‘ambarlar oxirgi kunlarni ko‘rsatadilar, va bashoratdagi “oxirgi kunlar” iborasi hukm davrini anglatadi. Birinchi farishta 1798-yilda, oxirzamon chog‘ida, 1844-yilda hukmning ochilishini e’lon qilish uchun keldi; bu ayni paytda oxirgi kunlarning yetib kelishidir. Oxirgi kunlar — Yeremiyoning keladigan “kunlari”dir; o‘sha paytda Xudo O‘z xalqining “gunohini” “kechiradi” va ularning gunohlarini “endi eslamaydi”. Bu ish Masih tomonidan, “oxirgi kunlar” davomida, haqiqiy Keforat kunidagi Oliy Ruhoniy sifatida amalga oshiriladi.

Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.

Agar Millerit Adventizmi 1844-yil 22-oktabrda yetib kelgan uchinchi farishtaning ilg‘or nurida imon bilan yurishda davom etganida, ular allaqachon Iso bilan birga o‘zlarining abadiy maskanlarida bo‘lgan bo‘lur edilar. Yeremiyo “o‘sha kunlardan keyin” deganida, aynan shuni nazarda tutadi. “O‘sha kunlar” 1844-yilga olib borgan va o‘sha yilda yakunlangan bashoratli davrlardir. Bular Doniyor kitobining o‘n ikkinchi bobida tilga olingan “kunlar”dir.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Ammo sen oxiratgacha o‘z yo‘lingdan boraver; chunki sen orom topursan va kunlarning oxirida o‘z nasibangda turursan. Doniyor 12:13.

At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.

“Oxirgi kunlarda” yoki Yeremiyo aytganidek, “o‘sha kunlardan keyin”, Masih O‘z xalqining ichki a’zolariga O‘z qonunini joylashtirishni va O‘z qonunini yuraklariga yozishni niyat qildi. Ichki a’zolar — quyi tabiat, yoki Pavlus aytganidek, tana; yurak esa oliy tabiatdir. Ahd O‘z xalqiga tavba va imonga kelish paytida yangi aql, Ikkinchi Kelishda esa yangi badan berishni va’da qiladi. Inson Xudoning suratida yaratilgan, oliy tabiat va quyi tabiat bilan yaratilgan Odam bilan birga qulagan edi. Masihning ahdi insoniyatni ularning ikki qirrali tabiati bilan birga gunoh la’natidan qutqarishdir.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> “Yer tarixining so‘nggi kunlarida, Xudoning Uning amrlariga rioya qiluvchi xalqi bilan tuzgan ahdi yangilanmog‘i kerak. ‘O‘sha kunda Men ular uchun dala hayvonlari, osmon qushlari va yerda sudralib yuruvchi jonzotlar bilan ahd tuzaman; kamon, qilich va urushni yerdan yo‘q qilaman hamda ularni osoyishtalikda yotqizaman. Va Men seni O‘zimga abadiy unashtiraman; ha, seni O‘zimga solihlikda, adolatda, mehr-shafqatda va marhamatlarda unashtiraman. Seni O‘zimga sadoqatda unashtiraman; va sen Egamizni tanib bilasan.’

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.

> “‘Va o‘sha kunda shunday bo‘ladiki, Men eshitaman, — deydi Egamiz, — Men osmonlarni eshitaman, ular esa yerni eshitadi; yer bug‘doyni, sharobni va moyni eshitadi; ular esa Yizreelni eshitadi. Va Men uni O‘zim uchun yerga sepaman; marhamat topmagan o‘shanga marhamat qilaman; Mening xalqim bo‘lmaganlarga: “Sen Mening xalqimsan”, deyman; ular esa: “Sen mening Xudoyimsan”, deydilar.’ Ho‘sheya 2:14-23.”

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> “‘O‘sha kunda,... Isroilning qoldig‘i va Yoqub xonadonidan omon qolganlar... haqiqat ila Isroilning Muqaddasi bo‘lgan Egamizga tayanadilar.’ Ishayo 10:20. ‘Har bir xalq, qabila, til va elat’dan shunday kishilar bo‘ladiki, ular mamnuniyat bilan: ‘Xudodan qo‘rqinglar va Unga ulug‘vorlik beringlar; chunki Uning hukmi soati keldi’, degan xabarga javob beradilar. Ular o‘zlarini bu yerga bog‘lab turgan har bir butdan yuz o‘giradilar va ‘osmonni, yerni, dengizni va suv buloqlarini yaratgan Zotga sajda qiladilar.’ Ular o‘zlarini har bir chirmashuvdan ozod etadilar va dunyo oldida Xudoning rahm-shafqatining yodgorliklari sifatida turadilar. Har bir ilohiy talabga itoat etgan holda, ular farishtalar va insonlar tomonidan ‘Xudoning amrlarini va Isoning imonini saqlovchilar’ sifatida tan olinadilar. Vahiy 14:6–7, 12.”

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “‘Mana, shunday kunlar keladiki, — deydi Egamiz, — yer haydovchi o‘roqchini quvib yetadi, uzum bosuvchi esa urug‘ sochuvchini; tog‘lar shirin sharob tomizadi, barcha tepaliklar esa erib oqadi. Va Men O‘z xalqim Isroilning asirligini qaytaraman, ular xarob shaharlarni qurib, ularda istiqomat qiladilar; ular uzumzorlar barpo etib, ularning sharobidan ichadilar; bog‘lar yaratib, ularning mevasidan yeydilar. Va Men ularni o‘z yerlariga o‘rnataman, va Men ularga bergan o‘z yerlaridan ular endi boshqa hech qachon sug‘urib tashlanmaydilar, — deydi Egang Xudoying. Amos 9:13–15.’” Review and Herald, 1914-yil 26-fevral.

When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it, were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods), marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844 He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.

Yeremiyo “o‘sha kunlardan keyin” deganida, Masihning O‘z ma’badiga uni poklash uchun to‘satdan kelishi orqali ifodalangan ishdan oldin kelgan “kunlar” 1798 va 1844-yillarda yakunlangan bashoratli davrlar edi. O‘sha bashoratli kunlarning (davrlarning) nihoyasi Masih Milleriylar ma’badini barpo etgan qirq olti yilni belgiladi, va U 1844-yil 22-oktabrda to‘satdan kelganida, Malakiy kitobining uchinchi bobini bajo keltirayotgan edi; xuddi O‘z xizmatining boshida ham, oxirida ham ma’badni poklaganida uni bajo keltirgani kabi.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Ma’badni dunyoning xaridorlari va sotuvchilaridan tozalash orqali, Iso qalbni gunohning iflosligidan — jonni buzadigan dunyoviy istaklardan, xudbin shahvatlardan, yovuz odatlardan — poklash bo‘yicha O‘z missiyasini e’lon qildi. Malaki 3:1–3 iqtibos keltirilgan.” The Desire of Ages, 161.

And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or as Jeremiah states writing His law upon the hearts and inward parts.

Va “o‘sha kunlardan keyin”, Masih O‘zi barpo etgan ma’badni poklashni niyat qilgan edi; bu, Uning O‘z xalqining qalblarini gunohning bulg‘anishidan poklashdagi ishini ifodalar edi, yoki Yeremiyo aytganidek, O‘z qonunini ularning qalblari va ichki a’zolariga yozish edi.

> For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.

> Chunki U ulardan ayb topib, shunday deydi: “Mana, kunlar keladi, deydi Rabbiy, Men Isroil xonadoni bilan va Yahudo xonadoni bilan yangi ahd tuzaman; u Misr yurtidan olib chiqish uchun ularning otalarini qo‘lidan yetaklab chiqqan kunimda Men ular bilan tuzgan ahdga o‘xshash bo‘lmaydi. Chunki ular Mening ahdimda sobit turmadilar, Men ham ularga e’tibor bermadim, deydi Rabbiy. Chunki o‘sha kunlardan keyin Men Isroil xonadoni bilan tuzadigan ahd shudir, deydi Rabbiy: qonunlarimni ularning ongiga solaman va ularni yuraklariga yozaman; Men ularga Xudo bo‘laman, ular esa Menga xalq bo‘ladilar.” Ibroniylarga 8:8–10.

The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.

“o‘sha kunlar” degan so‘zlar Doniyorning “kunlarning oxiri” edi; u 1798 va 1844-yillarda nihoyasiga yetdi. Doniyor 11-bobning qirqinchi oyatida 1798-yildan boshlanadigan protestant shoxi chizig‘i, bir yuz qirq to‘rt ming bilan o‘rnatiladigan ahd munosabatini ta’kidlamoqda. Ibroniycha “qur’a” so‘zi kishining taqdirini belgilash uchun ishlatilgan kichik toshni anglatadi. Doniyorga 1844-yilda hukm boshlanib, uning taqdiri belgilanishi kerak bo‘lgan “kunlarning oxiri”gacha borib, orom olishi (o‘limda) aytildi.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Ammo sen o‘z yo‘lingdan oxirigacha boraver; chunki sen orom olursan va kunlarning oxirida o‘z ulushingda turursan. Doniyor 12:13.

The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the marah vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.

“Oxirgi kunlar”ning “kunlari” 1844-yilda yakunlangan vaqt bashoratlarini bildiradi, chunki undan keyin bashoratli vaqt endi bo‘lmas edi. Masihning O‘z muqaddas maskanida to‘satdan zohir bo‘lishini anglatuvchi marah vahyi bo‘lgan ikki ming uch yuz yil o‘sha paytda yakun topdi, va so‘nggi g‘azabning ikki ming besh yuz yigirma yili ham xuddi birinchi g‘azabning kunlari 1798-yilda oxirzamon vaqtida yakunlanganidek, nihoyasiga yetdi. Yeremiyo tilga olgan “o‘sha kunlardan keyin” iborasi shundan so‘ng Pavlus tomonidan bayon etildi. Pavlus Yeremiyoning “o‘sha kunlardan keyin” iborasiga ikki marta murojaat qiladi, chunki Pavlus shunchaki “o‘sha kunlardan keyin” joriy etilishi lozim bo‘lgan ahdni bayon etmaydi, balki bundan ham muhimrog‘i, u Masihning Oliy Ruhoniy sifatidagi xizmatini ko‘rsatib beradi.

> For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.

> Chunki U birgina qurbonlik bilan muqaddas qilinayotganlarni abadulabad komil qildi. Bunga Muqaddas Ruh ham bizga guvohlik beradi; chunki U ilgari aytganidan keyin: “O‘sha kunlardan keyin Men ular bilan tuzadigan ahd shudir, — deydi Rabbiy, — qonunlarimni ularning yuraklariga joylayman va ularni onglariga yozaman”; yana: “Ularning gunohlari va qonunsizliklarini endi boshqa eslamayman”, deydi. Endi bularning mag‘firati bor joyda gunoh uchun boshqa qurbonlik yo‘q. Shunday ekan, ey birodarlar, Isoning qoni orqali eng muqaddas joyga kirish uchun dadilligimiz bor. U biz uchun parda, ya’ni O‘z tanasi orqali yangi va tirik yo‘lni ochdi. Va Xudoning uyi ustidan buyuk Ruhoniymiz ham bor. Ibroniylarga 10:14–21.

The two hundred and twenty years that link the prophecy of the marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links the beginning of those two prophetic periods, with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.

Masihning zohir bo‘lishiga oid marah vahiyidagi bashoratni, bashoratli tarixning chazon vahiyidagi ikki ming besh yuz yigirma yillik bashorat bilan bog‘laydigan ikki yuz yigirma yil, ushbu ikki bashoratli davrning boshlanishini bir-biriga bog‘laydi, ya’ni insoniyatning ilohiyat bilan qo‘shilishini ifodalovchi ramziy bog‘lanish bilan bog‘laydi; bu esa uchinchi farishta harakati davomida sodir bo‘ladigan poklanishda Masih amalga oshiradigan ishdir va U yuz qirq to‘rt ming kishi bilan tuzadigan ahdga olib keladi.

The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred and twenty year prophecies of God’s indignation, that represent the trampling down of the host and the sanctuary.

Ma’badning oyoq osti qilinishini tasvirlaydigan chazon vahiyi, Adan bog‘ida Odamning isyonidan beri gunoh tomonidan oyoq osti qilingan insoniyatning vahiyidir; ma’badni tiklash va poklash borasidagi Masihning ishini tasvirlaydigan marah vahiyi esa — ikkalasi ham 1844-yil 22-oktabrda bajo keltirildi. Qo‘shin va muqaddas maskanning oyoq osti qilinishini ifodalovchi, Xudoning g‘azabiga oid ikki ming besh yuz yigirma yillik ikkita bashorat mavjud.

Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.

Bu ikkala bashorat ham insoniyatning oyoq osti qilinishini ifodalaydi; bu holat marah vahyi orqali tiklanadi. Xudoning O‘z xalqiga qarshi bo‘lgan o‘sha ikki g‘azabi qulagan insoniyat ustiga tushgan g‘azabni ifodalaydi; bu insoniyat faqat Masihning qulagan ma’badni qayta qurish va poklashdagi ishi orqali qutqarilib, tiklanadi.

The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature ruled over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.

Ikki g‘azab insoniyatning yuksak tabiati va quyi tabiatini ifodalaydi. Odamning qulashida quyi tabiat yuksak tabiat ustidan ustunlikni egalladi, holbuki Masihning insonlar uchun niyati yuksak tabiatning quyi tabiat ustidan hukmronlik qilishi edi. Odamning qulashida yuksak tabiat quyi tabiatning shahvatlariga quladi va Xudoning niyati teskarisiga aylantirildi. Muqaddas Kitobdagi “tavba” deganda nazarda tutiladigan narsa mana shudir. Tavba qilish degani yuksak tabiatning quyi tabiat ustidan hukmron mavqeiga qayta tiklanishidir. Tavba qilmoq teskarisiga aylantirmoq yoki ostin-ustun qilmoq demakdir.

The first indignation against the northern kingdom, was the indignation against the lower nature who subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.

Shimoliy shohlikka qarshi birinchi g‘azab, qulash vaqtida oliy tabiatni bo‘ysundirib olgan quyi tabiatga qarshi g‘azab edi. Bu g‘azab avval keldi, chunki Masih qutqarish ishini aynan u dastlab boshlangan joydan boshlab oldi, va u quyi tabiatning shahvati bilan boshlangan edi, bu esa nafs shahvati edi. Masih O‘z ishini qirq kunlik ro‘za bilan boshladi.

> “Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.

> “Masih najot rejasini muvaffaqiyatli ravishda oldinga olib borish uchun, halokat aynan qayerda boshlangan bo‘lsa, insonni qutqarish ishini o‘sha yerning o‘zidan boshlashi lozimligini bilardi. Odam ishtahaga berilish oqibatida quladi. Inson ongiga Xudoning qonuniga itoat etish borasidagi majburiyatlarini chuqur singdirish uchun, Masih O‘zining qutqarish ishini insonning jismoniy odatlarini isloh qilishdan boshladi. Fazilatdagi pasayish va inson naslining buzilishi, asosan, buzuq ishtahaga berilish bilan izohlanadi.” Testimonies, 3-jild, 486.

The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city which God chose to place His name. On October 22, 1844 the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.

Ikkinchi g‘azab yuksakroq tabiatga qarshi edi; bu tabiat Quddus joylashgan janubiy shohlik orqali ifodalanadi, Quddus esa Xudo O‘z nomini qo‘yish uchun tanlagan shahardir. 1844-yil 22-oktabrda Masih bajarishni maqsad qilgan ish hamda U hozir amalga oshirayotgan ish Hizqiyolning ikki tayog‘i bilan ifodalanadi.

When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.

Hizqiyolning ikki tayog‘i abadiy ravishda bitta tayoqqa birlashtirilganda, bu Masih O‘z xalqidan gunohni abadiy olib tashlaydigan ahdni anglatadi; oliy va quyi tabiatlar o‘zlarining munosib ierarxik tuzilishiga qaytariladi, va insonlar yana bir bor butun bo‘ladilar. Tavba qilmagan holatda esa, birinchi g‘azab bilan ifodalangan insonning quyi tabiati, oxirgi g‘azab bilan ifodalangan insonning oliy tabiati ustidan hukmronlik qilgan. Shunday qilib, birinchi g‘azab geografik jihatdan janubiy shohlikdan “yuqorida” bo‘lgan shimoliy shohlikka qarshi edi.

The two hundred and twenty years that links the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the second coming in a twinkling of an eye.

Ilohiylik va insoniylik bilan, o‘zaro boshlanishlarida, marah va chazonning ikki vahiyini bir-biriga bog‘laydigan ikki yuz yigirma yil, Masih uchinchi farishtaning ishini bir yuz qirq to‘rt ming bilan yakunlaganida, ikkovi ham bir tayoqqa birlashadi. Bu janubiy shohlikka qarshi so‘nggi g‘azab haqidagi bashoratning 1844-yildagi zohir bo‘lish bashorati bilan qo‘shilishidir, chunki ahd tavba vaqtida yangi aql beradi, biroq yangi badan (shimoliy shohlik) faqat ikkinchi kelishda, ko‘z ochib yumguncha, qayta tiklanadi.

Verse forty of Daniel eleven, identifies both time’s of the ends, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity, does not sin, is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.

Doniyorning o‘n birinchi bobidagi qirqinchi oyat ikkala zamonning oxirini ham ko‘rsatadi va shu orqali Vahiy kitobining o‘n uchinchi bobi yer yirtqichining tarixi davomida bashoratli tarixning ichki va tashqi chizig‘ini ta’kidlaydi. Oyatda muhrdan ochiladigan haqiqatlar Masih O‘z xalqi ichida aniqlash va amalga oshirish uchun kelgan haqiqatning ham ichki, ham tashqi chiziqlarini ifodalaydi. Insoniyat ilohiyot bilan birlashganda gunoh qilmasligi haqidagi haqiqat bilimning muhrdan ochilishi ta’siri bilan bog‘liq nurda ifodalanadi va oxirgi kunlarda Xudoning xalqining ichki haqiqatini bildiradi. Dunyo kuchlari o‘rtasidagi, dunyoni Armageddonga olib boradigan urush orqali ifodalangan nur esa oxirgi kunlarda Xudoning xalqining tashqi haqiqatidir.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

> Egamning kalomi yana menga nozil bo‘lib, dedi: “Ey inson o‘g‘li, o‘zingga bir tayoq ol va uning ustiga: ‘Yahudo uchun va uning hamrohlari bo‘lgan Isroil farzandlari uchun’, deb yoz. So‘ng boshqa bir tayoq ol va uning ustiga: ‘Yusuf uchun, ya’ni Efrayim tayoqi uchun va uning hamrohlari bo‘lgan butun Isroil xonadoni uchun’, deb yoz. Va ularni bir-biriga qo‘shib, bir tayoq qil; ular qo‘lingda bir bo‘lib qolsin. Xalqing farzandlari senga gapirib: ‘Bular bilan nimani nazarda tutayotganingni bizga ko‘rsatib bermaysanmi?’ desalar, ularga ayt: ‘Rabbiy Egamiz shunday demoqda: Mana, Men Efrayim qo‘lida bo‘lgan Yusuf tayoqini va uning hamrohlari bo‘lgan Isroil qabilalarini olaman-da, ularni Yahudo tayoqi bilan, ya’ni u bilan birga qo‘yaman va ularni bir tayoq qilaman; ular Mening qo‘limda bir bo‘ladi’. Sen yozgan tayoqlar ularning ko‘z o‘ngida qo‘lingda bo‘lsin. Va ularga ayt: ‘Rabbiy Egamiz shunday demoqda: Mana, Men Isroil farzandlarini ular borib qolgan xalqlar orasidan olaman, ularni har tomondan yig‘aman va o‘z yurtiga olib kelaman. Men ularni Isroil tog‘lari ustidagi yurtda bir xalq qilaman; ularning hammasi uchun bir podshoh podshoh bo‘ladi; ular endi ikki xalq bo‘lmaydi va boshqa aslo ikki saltanatga bo‘linmaydi. Ular endi o‘zlarini butlari bilan ham, jirkanch narsalari bilan ham, gunohlarining birortasi bilan ham bulg‘amaydi; balki Men ularni gunoh qilgan barcha maskanlaridan qutqaraman va ularni poklayman. Shunday qilib ular Mening xalqim bo‘ladi, Men esa ularning Xudosi bo‘laman. Mening qulim Dovud ularga podshoh bo‘ladi; ularning hammasi uchun bir cho‘pon bo‘ladi; ular Mening hukmlarimga yuradilar, farmonlarimni saqlaydilar va ularga amal qiladilar. Ular Men qulim Yoqubga bergan yurtda, ota-bobolaringiz yashagan yurtda yashaydilar; ular ham, farzandlari ham, farzandlarining farzandlari ham unda abadulabad yashaydilar; Mening qulim Dovud esa ularga abadiy amir bo‘ladi. Bundan tashqari, Men ular bilan tinchlik ahdini tuzaman; bu ular bilan abadiy ahd bo‘ladi. Men ularni joylashtiraman, ko‘paytiraman va Muqaddas maskanimni ularning o‘rtasida abadulabad o‘rnataman. Mening maskanim ham ular bilan birga bo‘ladi; ha, Men ularning Xudosi bo‘laman, ular esa Mening xalqim bo‘ladilar. Xalqlar esa, Muqaddas maskanim ularning o‘rtasida abadulabad bo‘lganda, Men — Egamiz — Isroilni muqaddas qilayotganimni biladilar’”. Hizqiyol 37:15–28.

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