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# The Book of Daniel - Number One-Hundred and Eighty-Two

Doniyor kitobi — bir yuz sakson ikkinchi

Prophetic Alliances and Battles: From Ancient Seleucus to Modern Geopolitics

Payg‘ambarlikdagi ittifoqlar va janglar: Qadimgi Seleukdan zamonaviy geopolitikagacha

Author

Jeff Pippenger

Published

April 12, 2024

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Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.

O‘n uchinchi va o‘n to‘rtinchi oyatlar Selevk va Makedoniyalik Filip ittifoq tuzayotgan bir tarixni ko‘rsatadi; ular Rimning birinchi vakil qo‘shini bo‘lgan Amerika Qo‘shma Shtatlarini timsollaydi, Makedoniya (Yunoniston) esa Birlashgan Millatlar Tashkilotining ramzidir. O‘sha dastlabki tarixda shimol shohi (Selevk) bilan Filip (Yunoniston)ning ittifoqi Panium jangiga olib boruvchi tarixni ifodalaydi; ikki asr o‘tgach, o‘sha shaharning nomi Paniumdan Qaysariya Filipiga o‘zgartirilgan edi. Shaharning ikki qismli nomi Selevk bilan Makedoniyalik Filip ittifoqini yod etish uchun qo‘yilmagan edi.

The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.

“Qaysariya Filippi” nomi Paneas yoki Panium nomi bilan ma’lum bo‘lgan qadimiy shahar tarixiy o‘zgarishi natijasida kelib chiqqan. Shahar dastlab yunon xudosi Pan’ga bag‘ishlangan mashhur buloqqa yaqin joylashgani sababli Paneas deb atalgan. Qadim zamonlarda muhim diniy maskan bo‘lgan ushbu buloq Iordan daryosiga quyilgan.

During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and "Philippi," honoring Herod Philip.

Miloddan avvalgi I asr atrofida, Buyuk Hirod podshohligi davrida, shahar sezilarli darajada qayta ta’mirlandi, kengaytirildi va obod qilindi. Kesariya Filippi Buyuk Hirodning o‘g‘li Hirod Filip tomonidan nomlangan. U shaharni Rim imperatori Qaysar Avgust sharafiga Kesariya, o‘z nomi bilan esa Filippi deb atadi; shu tariqa Kesariya Filippi nomi vujudga keldi. Demak, “Kesariya Filippi” nomi “Kesariya” va “Filippi” qismlarining birikmasi bo‘lib, “Kesariya” Hirodning Qaysar Avgustga bo‘lgan ehtiromini, “Filippi” esa Hirod Filipni sharaflashni ifodalaydi.

Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.

Payg‘ambarlik ma’nosida Panium Salavk va Makedoniyalik Filipp o‘rtasidagi konfederatsiya bilan, shuningdek, Qaysar va Hirod Filipp o‘rtasidagi ittifoq bilan bog‘liqdir. Bu ikki ittifoq Salavk va Filipp timsolida ifodalangan Putinning Rossiyasi qulaganidan keyin yuzaga keladigan Amerika Qo‘shma Shtatlari va Birlashgan Millatlar Tashkiloti o‘rtasidagi ittifoqqa ishora qiladi. Ular, shuningdek, ikkalasi ham Rim vakillari bo‘lgan Qaysar va Filipp timsolida ifodalanganidek, ona bo‘lgan Papalik bilan qiz bo‘lgan Amerika Qo‘shma Shtatlari o‘rtasidagi ittifoqni ham ifodalaydi. Ular birgalikda Amerika Qo‘shma Shtatlarining “jar ustidan qo‘l uzatib, Rim hokimiyatining qo‘lini ushlashi”ni va “tubsizlik uzra qo‘l cho‘zib, Spiritizm bilan qo‘l berib ko‘rishishi”ni ko‘rsatadi. O‘n oltinchi oyatdagi yakshanba qonunidan oldin uch tomonlama birlik allaqachon qaror topgan bo‘ladi.

Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.

Paniyum yunonlarning Pan xudosiga sig‘inish markazini ifodalaydi. Yunon xudosi Pan ga bag‘ishlangan buloq o‘sha davrda “Do‘zax darvozalari” nomi bilan ham ma’lum edi, va Iso u yerga tashrif buyurganida, Uning “Do‘zax darvozalari” haqidagi bayonoti so‘nggi kunlarda yuz beradigan Yunonistonning (globalizmning) siyosiy va diniy xususiyatlari bilan murtad protestantizm o‘rtasidagi kurashni ko‘rsatadi. Bu ikkinchi oyatda Gresiya saltanatini qo‘zg‘atgan boy Prezident tomonidan dastlab boshlab yuborilgan jangdir. Bu butun dunyo miqyosidagi tashqi jang, shuningdek Amerika Qo‘shma Shtatlari ichidagi ichki jang hamdir.

The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.

Globalizm dini — ajdahoning dinidir; u bizning zamonaviy sharoitimizda wokizm dinidir. 2020 yilda Vahiy kitobining o‘n birinchi bobida aniqlangan tubsizlik qa’ridan chiqqan maxluq o‘zining siyosiy va diniy qudratini namoyon qildi va yer maxluqining ikkala shoxini ham o‘ldirdi. O‘sha tubsizlik qa’ri, boshqa narsalar qatorida, Iordan daryosini oziqlantirgan “Pan bulog‘i” bilan ifodalanadi.

In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.

Yunon mifologiyasida Pan tabiat, yovvoyi o‘lka va qishloq musiqasi bilan bog‘langan bo‘lib, unga bag‘ishlangan buloqning mavjudligi ham sajda qiluvchilar uchun diniy ahamiyat kasb etgan. Xudo Pan ko‘pincha echkining oyoqlari, shoxlari va quloqlari bilan tasvirlanadi. Pan cho‘ponlar va podalarning xudosi deb hisoblangan hamda ko‘pincha o‘rmonlar va tog‘larda o‘ynoqi va sho‘xlik qiluvchi iloh sifatida gavdalantirilgan. Panning echki oyoqli iloh sifatidagi timsoli Doniyor kitobining sakkizinchi bobiga muvofiq keladi, u yerda Yunoniston erkak echki bilan ifodalanadi. Echki qadimgi Yunonistonda keng tarqalgan xonaki hayvon bo‘lgan va ko‘pincha Pan kezib yuradi, deb ishonilgan tog‘li hududlarda uchragan. Bu tasvir Pan ikonografiyasining ko‘zga ko‘ringan xususiyatiga aylangan va xudoni tasvirlovchi yunon san’ati hamda adabiyotida, jumladan milliy valyutada ham, saqlanib qolgan.

When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”

Iso Qaysariya Filipiga tashrif buyurganida, “Do‘zax darvozalari” jamoatga qarshi g‘olib kelmasligini aytdi. Butrusning Isoning savoliga javoban aytganlari nasroniylik tarixi va an’anasida “Nasroniy E’tirofi” sifatida tushuniladi.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Iso Qaysariya Filippi atroflariga kelganda, O‘z shogirdlaridan so‘rab dedi: “Inson O‘g‘li bo‘lgan Men haqimda odamlar kim deb aytadilar?” Ular esa dedilar: “Ba’zilar Seni Yahyo Cho‘mdiruvchi deydilar; ba’zilar Ilyos; boshqalar esa Yeremiyo yoki payg‘ambarlardan biri, deydilar.” U ularga dedi: “Sizlar esa Meni kim deb aytasizlar?” Shunda Simun Butrus javob berib dedi: “Sen Masihsan, barhayot Xudoning O‘g‘lisan.” Iso unga javob berib dedi: “Baxtlisan, ey Simun Barjona, chunki buni senga tana va qon ayon qilgani yo‘q, balki osmondagi Otam ayon qildi. Men ham senga aytaman: sen Butrussan, va Men jamoatimni mana shu qoya ustiga quraman, va do‘zax darvozalari unga qarshi ustun kelolmaydi. Men senga osmon shohligining kalitlarini beraman; yer yuzida nimani bog‘lasang, u osmonda bog‘langan bo‘ladi; yer yuzida nimani yechsang, u osmonda yechilgan bo‘ladi.” So‘ngra U shogirdlariga O‘zi Iso Masih ekanini hech kimga aytmaslikni qattiq tayinladi. Matto 16:13–20.

This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.

Ushbu parcha muhimdir, chunki u Iso xizmatining va nasroniy ilohiyotining rivojlanishidagi burilish nuqtasini ifodalaydi. Butrusning Isoni Masih, tirik Xudoning O‘g‘li deb e’tirof etishi nasroniy e’tiqodining poydevori va jamoat bunyod etiladigan tamal toshi sifatida qaraladi. “Men O‘z jamoatimni shu qoya ustiga quraman” degan ibora katolik an’anasida Butrusning o‘ziga ishora sifatida talqin qilinadi; Iso jamoat uning ustiga quriladigan “qoya” deb aynan uni ko‘rsatadi. Bu talqin katolik ilohiyotida papalik birlamchiligi va hokimiyatining asosi bo‘lib xizmat qiladi.

In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the church.

Protestant ilohiyotida “qoya” Butrusning shaxsan o‘ziga emas, balki uning Isoni Masih va Xudoning O‘g‘li deb e’tirof etgan imon iqroriga ishora qiladi, deb tushuniladi. Bu nuqtai nazarga ko‘ra, jamoatning poydevori Butrus emas, balki Isoning Masih va Xudoning O‘g‘li ekani haqidagi e’tirofdir. Ilohiy talqindan qat’i nazar, Matto 16:13–20 dagi Butrusning e’tirofi xristian e’tiqodida markaziy va asosiy matn parchasidir; u Isoning Masih va Xudoning O‘g‘li sifatidagi shaxsini ta’kidlaydi hamda jamoatning vazifasi va maqsadini tasdiqlaydi.

In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.

Oldingi maqolada biz “Asrlar Orzusi”dan bir parchani taqdim etdik; unda Oqsocha Uayt Masihning Qaysariya Filippiga tashrifi bilan bog‘liq ayrim masalalarni ko‘rsatib beradi. U qayd etadigan jihatlardan biri shuki, Masih Qaysariya Filippi saboqlarini bayon etish maqsadida shogirdlarni yahudiylarning ta’siridan chetga olib chiqqan edi.

> “Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.” The Desire of Ages, 411.

> “Iso va Uning shogirdlari endi Qaysariya Filipi yaqinidagi shaharlardan biriga kelgan edilar. Ular Jalilaning chegaralaridan tashqarida, butparastlik hukmron bo‘lgan bir hududda edilar. Bu yerda shogirdlar yahudiylikning boshqaruvchi ta’siridan chetlatilib, butparast sajda bilan yanada yaqinroq aloqaga keltirildilar. Ularning atrofida dunyoning barcha qismlarida mavjud bo‘lgan xurofot shakllari namoyon bo‘lib turardi. Iso bu narsalarning manzarasi ularda butparastlar oldidagi mas’uliyat hissini uyg‘otishini istadi. U bu hududda bo‘lgan davrida, xalqni o‘qitishdan chekinishga va O‘zini yanada to‘laroq shogirdlariga bag‘ishlashga intildi.” Asrlar Orzusi, 411.

On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.

2020-yil 18-iyulda Masih 2001-yil 11-sentabrdagi shogirdlarni Laodikeyachi Adventizm ta’siridan chiqardi. O‘n bokira haqidagi masaldagi birinchi umidsizlik, o‘tib ketilayotgan masxarachilar jamoasidan harakatning ajralishini yuzaga keltirdi. Bu haqiqat Millerchilar tarixida 1844-yil 19-aprelda, va yana 2020-yil 18-iyulda amalga oshdi. Shundan so‘ng kechikish davri tarixi boshlandi va u birinchi hamda uchinchi farishtalar harakatining ikkalasida ham “Haqiqat”ning muhriga egadir.

The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of Divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.

Birinchi hafsalasi pir bo‘lish — uchta yo‘l-belgining birinchisidir, va bu tarix Vahiy kitobining o‘n birinchi bobidagi “buyuk zilzila”ning timsoli bo‘lgan 1844-yil 22-oktabrdagi Buyuk Hafsalasi Pir Bo‘lish bilan yakun topadi. Ibroniy alifbosining boshlanishi, birinchi harfi hafsalasi pir bo‘lishni ifodalaydi, va oxiri, yigirma ikkinchi harfi ham hafsalasi pir bo‘lishni ifodalaydi. Isyonni ifodalovchi o‘n uchinchi harf esa inqirozga kim tayyorlanganini va kim tayyorlanmaganini Yarim tunda yangragan da’vat oshkor qilganida, o‘zlarining yo‘qotilgan holatini namoyon etadigan nodon bokiralarning hafsalasi pir bo‘lishini ko‘rsatadi. Ibroniy alifbosining yigirma ikki harfi o‘sha tarix ichida amalga oshadigan Ilohiyat bilan insoniyatning birikmasi timsolini ifodalaydi, holbuki Millerchi tarix birinchi Kadeshni, bugungi tariximiz esa oxirgi Kadeshni ifodalaydi.

The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.

Ikki qator o‘zaro parallel, ammo ulardan biri Xudoning xalqining muvaffaqiyatsizligini, ikkinchisi esa Xudoning xalqining g‘alabasini ifodalaydi. Xochdan sal oldin Iso O‘z shogirdlarini Paniumga olib kelganidek, U O‘zining oxirgi kunlardagi shogirdlarini ham Paniumga olib keldi; va shu orqali U bir ko‘ngilsizlikka yo‘l qo‘yib, O‘zining oxirgi kunlardagi shogirdlarini Matto kitobining o‘n oltinchi bobi tarixida “yahudiylik” orqali ifodalangan Laodikiyachi adventizmning “nazorat qiluvchi ta’siri”dan chiqarib yubordi. Shunday qilish bilan birga, U ayni vaqtda O‘z shogirdlarini butparastlik bilan yanada yaqinroq aloqaga ham olib kirdi; shu tariqa, bu bugun butun dunyoni mahluqning tamg‘asini qabul qilishga yetaklash uchun qo‘llanayotgan zamonaviy aloqa tizimlari orqali ifodalangan shaytoniy qudratning to‘la namoyoni ichida yashayotgan O‘zining oxirgi kunlardagi shogirdlarining mehnat muhitini ham tasvirlaydi.

The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.

Qaysariya Filippi tarixi Panium jangi tarixi hamda o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlar bilan uyg‘unlashadi. Masih va Uning shogirdlari xochning soyasida turar edilar; bu esa oxirgi kunlardagi Uning shogirdlarining yakshanba qonunining soyasida turishini ifodalaydi. O‘sha yerda, o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlarda, ya’ni Qaysariya Filippida, shuningdek bugun biz turayotgan joy bo‘lmish Panium jangida, Masih o‘n oltinchi oyatda yuz berishi arafasida bo‘lgan voqealar haqida O‘z shogirdlariga ta’lim bera boshladi.

> “He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words.” The Desire of Ages, 411.

> “U Unga kutayotgan azob-uqubatlar haqida ularga aytmoqchi edi. Ammo avval U yolg‘iz o‘zi chetga chiqib, ularning qalblari Uning so‘zlarini qabul qilishga tayyor bo‘lishi uchun ibodat qildi.” The Desire of Ages, 411.

Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.

Masih O‘z shogirdlariga xoch haqida aytishidan oldin, avval O‘zi ketdi, ya’ni U kechikdi; shu tariqa U masaldagi kechikish vaqtini hamda 2020-yil 18-iyuldan 2023-yil iyulgacha bo‘lgan tarixni belgiladi.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.” The Desire of Ages, 411.

> “Ularga qo‘shilgach, U ularga yetkazishni istagan narsani darhol bayon etmadi. Buni qilishdan oldin, ular kelayotgan sinov uchun mustahkamlanishlari uchun, U ularga O‘ziga bo‘lgan imonlarini e’tirof etish imkonini berdi.” The Desire of Ages, 411.

In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.

2023-yil iyul oyida Rabbiy hafsalasi pir bo‘lish hodisasiga aloqador bo‘lganlarga o‘z e’tiqodlarini ifoda etish uchun imkoniyat bera boshladi. U buni Hizqiyol o‘ttiz yettinchi bobdagi xabarni ochib berish orqali amalga oshirdi; bu esa 2001-yil 11-sentyabr xabarining tasdig‘i edi. Bu, 2001-yil 11-sentyabrdan boshlangan muhrlanish vaqtini yaqinda keladigan yakshanba qonuni bilan bir-biriga bog‘lab turuvchi ip edi. Bu shunday bo‘ldiki, 2020-yil 18-iyuldagi hafsalasi pir bo‘lish hodisasi haqiqat tuzilmasi ichiga joylashtirildi, chunki ko‘rishga tayyor bo‘lganlar har bir islohotchi harakatning o‘ziga xos muqaddas tarixidan o‘tib boruvchi bir mavzusi borligini anglay olishlari mumkin edi.

In the last days, the message of the third woe arrived on September 11, 2001, then a false message of the third woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third woe.

Oxirgi kunlarda uchinchi voy haqidagi xabar 2001-yil 11-sentabrda yetib keldi, so‘ngra umidsizlikni keltirib chiqargan uchinchi voy haqidagi soxta xabar e’lon qilindi, biroq ularni uch yarim kun davomida o‘lik, quruq va tarqalib yotgan suyaklar holatidan keyin yana hayotga qaytargan xabar to‘rt shamol haqidagi xabar edi; bu ham uchinchi voydir.

The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.

Oxirgi kunlarning shogirdlari, agar ko‘rishni istasalar, bir yuz qirq to‘rt ming kishining muhrlanishidagi uchta yo‘l belgisi har bir bosqichda ayni bir mavzu ekanini va ikkinchi bosqichda ibroniy alifbosining o‘n uchinchi harfi bilan ifodalangan isyon xabarni “Haqiqat” sifatida tasdiqlaganini ko‘rishlari mumkin. Rabbiy taqdim etgan ikkinchi guvohlik shunda ediki, avvalgi islohot harakatlarining ilk ko‘ngilsizliklari Xudoning ayon qilingan irodasiga qarshi isyon asosida yuzaga kelgan edi — xoh bu Musoning o‘g‘lini sunnat qilmagani bo‘lsin, yoxud Uzzoning o‘sha sandiqka qo‘l tekkizgani bo‘lsin, yoki Marta bilan Maryamning Lazarning o‘limi haqida Isoning so‘ziga shubha qilgani bo‘lsin. Ilk ko‘ngilsizlik itoatsizlikka asoslangan edi, degan haqiqatni qo‘llab-quvvatlamagan yagona islohot yo‘nalishi milleritlar islohot harakati edi, biroq o‘sha paytda milleritlar tarixining o‘zida ham ichki yo‘l belgilari mavjud bo‘lib, ular sakkizinchining yettidan ekanligi haqidagi haqiqatga asoslangani ko‘rsatildi.

The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.

Sakkizinchining yettitadan ekanligi haqiqati hozir muhrlari ochilayotgan Iso Masihning Vahiyining muhim unsurlaridan biridir; Filadelfiyalik Millerchilar harakatidan Laodikeya jamoatiga o‘tish esa uchinchi farishtaning Laodikeya harakati qachon bir yuz qirq to‘rt mingning Filadelfiyalik harakatiga o‘tishini aniqlab bergan bir yo‘l belgisi edi. Shunday qilib, birinchi Millerchilar ko‘ngli qolishi ularning harakati itoatsizlikni namoyon etmagan holda amalga oshganligi, oxirgi kunlardagi ayni o‘sha yo‘l belgisi uchun qarama-qarshilikni ta’minladi; u yerda uchinchi farishtaning Laodikeya harakati itoatsizlik qiladi va ko‘ngil qolishini yuzaga keltiradi, va shu tariqa Millerchilar yo‘l belgisi bilan moslashib, bir yuz qirq to‘rt mingning harakati yettitadan bo‘lgan sakkizinchi ekanligini ko‘rish uchun mantiqni vujudga keltiradi.

On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.

2023-yil iyul oyida Rabbiy yakshanba qonuni inqiroziga O‘zining oxirgi kunlardagi xalqini tayyorlash uchun “sahrodagi bir ovoz”ni ko‘tardi; va U ibodatda kechikib turishdan shogirdlari huzuriga qaytganidan so‘ng, ularga o‘z e’tiqodlarini ifoda etish imkonini berdi. Masih kunlarida bu xabar Uning suvga cho‘mishi edi — Iso Iso Masihga aylangan nuqta. O‘sha yo‘l-belgi 2001-yil 11-sentyabrga mos keladi, va Uning shogirdlaridan odamlar nima deb o‘ylashlari so‘raldi, so‘ngra shogirdlarning o‘zlari Masih haqida nima deb o‘ylashlari so‘raldi.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

> “Ularga qo‘shilgach, U yetkazishni istagan narsasini darhol ularga ma’lum qilmadi. Buni qilishdan oldin, kelayotgan sinov uchun mustahkamlanishlari maqsadida, U ularga O‘ziga bo‘lgan imonlarini e’tirof etish imkonini berdi. U shunday so‘radi: ‘Odamlar Meni, Inson O‘g‘lini, kim deb aytadilar?’”

> “Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.” The Desire of Ages, 411.

> “Afsuski, shogirdlar Isroil o‘z Masihini tanib olmaganini tan olishga majbur bo‘ldilar. Darhaqiqat, ayrimlar Uning mo‘jizalarini ko‘rganlarida, Uni Dovudning O‘g‘li deb e’lon qilgan edilar. Baytsayidada to‘ydirilgan olomon Uni Isroilning shohi deb e’lon qilishni istagan edi. Ko‘plar Uni payg‘ambar sifatida qabul qilishga tayyor edilar; ammo Uni Masih deb ishonmadilar.” Asrlar orzusi, 411.

The majority of Adventism did not believe in the third woe of September 11, 2001. They believed some of the miracles of the prophetic Word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.

Adventizmning aksariyati 2001-yil 11-sentabrdagi uchinchi voyga ishonmadi. Ular harakatda taqdim etilgan bashoratli Kalomning mo‘jizalaridan ba’zilariga ishondilar, ayrimlari esa 2001-yil 11-sentabr xabarida haqiqat unsurlari borligini tushundilar, biroq ular 2001-yil 11-sentabrning da’volariga chin dildan ishonmadilar.

The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:

2001-yil 11-sentabrdagi da’vo 1840-yil 11-avgustdagi da’vo orqali timsollangan edi, va o‘sha da’vo Opa Uayt tomonidan 1840-yil 11-avgustning amalga oshishi haqida izoh berar ekan, ifodalangan edi. U shunday degan:

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Belgilangan ayni vaqtda Turkiya o‘z elchilari orqali Yevropaning ittifoqchi davlatlari himoyasini qabul qildi va shu tariqa o‘zini xristian xalqlarining nazorati ostiga qo‘ydi. Bu hodisa bashoratni aynan bajo keltirdi. Bu ma’lum bo‘lgach, ko‘pchilik Miller va uning hamkorlari qabul qilgan bashoratlarni talqin etish tamoyillarining to‘g‘riligiga ishondi, va advent harakatiga ajoyib bir turtki berildi. Ilmli va nufuzli kishilar Miller bilan birlashib, ham uning qarashlarini va’z qildilar, ham ularni nashr etdilar, va 1840-yildan 1844-yilgacha ish tez sur’at bilan kengaydi.” The Great Controversy, 334, 335.

What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.

1840-yil 11-avgustda tasdiqlangan narsa shuki, Millerning bashoratli qarashlari to‘g‘ri edi; 2001-yil 11-sentyabrga oid da’vo esa Future for America’ning bashoratli qarashlari to‘g‘ri ekanining tasdig‘idir. 2023-yil iyul oyidagi tavba qilmagan olomon Masih tomonidan ishlab chiqilgan va Future for America’ga ishonib topshirilgan metodologiya aslida keyingi yomg‘irning metodologiyasi ekanligi haqidagi asosiy fikrni qabul qila olmadi ham, qabul qilmoqchi ham bo‘lmadi. Ammo shundan so‘ng Masih O‘z shogirdlaridan olomon emas, balki ular o‘zlari nima deb o‘ylashlarini so‘radi.

> “Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

> Endi Iso shogirdlarning o‘zlariga taalluqli bo‘lgan ikkinchi savolni berdi: “Ammo sizlar Meni kim deb aytasizlar?” Butrus javob berdi: “Sen Masihsan, barhayot Xudoning O‘g‘lisan.”

> “From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

> “Boshidanoq Butrus Isoning Masih ekaniga ishongan edi. Yahyo Cho‘mdiruvchining va’zi orqali gunohga iqror bo‘lib, Masihni qabul qilgan ko‘plab boshqalar esa, u qamoqqa tashlanib o‘ldirilganida, Yahyoning xizmatiga shubha qila boshladilar; endi esa ular uzoq vaqt intizorlik bilan kutgan Iso Masih ekaniga ham shubha qildilar. Isoning Dovud taxtida O‘z o‘rnini egallashini jo‘shqinlik bilan kutgan ko‘plab shogirdlar, Uning bunday niyati yo‘qligini anglaganlarida, Uni tark etdilar. Ammo Butrus va uning hamrohlari o‘z sadoqatlaridan qaytmadilar. Kecha maqtov aytib, bugun esa hukm qilayotganlarning beqaror yo‘li Najotkorning haqiqiy izdoshining imonini barbod qilmadi. Butrus shunday dedi: ‘Sen Masihsan, barhayot Xudoning O‘g‘lisan.’ U Rabbining boshiga shohona sharaflar toj bo‘lib qo‘nishini kutib turmadi, balki Uni tahqirlangan holatida qabul qildi.”

> “Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

> “Butrus o‘n ikki shogirdning imonini ifoda etgan edi. Shunga qaramay, shogirdlar Masihning vazifasini anglashdan hali ancha yiroq edilar. Ruhoniylar va boshliqlarning qarshiligi hamda noto‘g‘ri talqinlari ularni Masihdan yuz o‘girishga majbur qila olmagan bo‘lsa-da, baribir ularda katta sarosima uyg‘otar edi. Ular o‘z yo‘llarini ravshan ko‘ra olmas edilar. Ularning avvalgi tarbiyasining ta’siri, ravvinlarning ta’limoti, urf-odatning qudrati hanuz haqiqat haqidagi qarashlarini to‘sib turar edi. Vaqti-vaqti bilan Isodan ularga qimmatli nur shu’lalari porlar edi, biroq ko‘pincha ular xuddi soyalar orasida paypaslanib yurgan odamlarga o‘xshar edilar. Ammo ayni shu kuni, imonlarining buyuk sinovi bilan yuzma-yuz keltirilishlaridan oldin, Muqaddas Ruh qudrat bilan ularning ustiga tushdi. Qisqa bir muddatga ularning nigohlari “ko‘rinadigan narsalar”dan “ko‘rinmaydigan narsalar”ni ko‘rishga burildi. 2 Korinfliklarga 4:18. Insoniylik pardasi ostida ular Xudoning O‘g‘lining ulug‘vorligini ilg‘ab oldilar.”

> “Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’” The Desire of Ages, 412.

> “Iso Butrusga javob berib dedi: ‘Sen baxtlisan, ey Simun Bar-Yona; chunki buni senga et bilan qon emas, balki osmondagi Mening Otam ayon qildi.’” The Desire of Ages, 412.

Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic Word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the Son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.

Masihning Xudoning O‘g‘li ekanini aniqlab e’tirof etgan Butrusning iqrorligi o‘sha tarixning sinov savoliga bevosita javob berdi. Xudoning bashoratli Kalomida bayon etilganidek, Masihning zohir bo‘lish vaqti kelgan edi, va faqat o‘sha haqiqatni qabul qilganlargina Butrusning bayonoti orqali ifodalanganlar qatoriga kiritilar edi. Butrus 2001-yil 11-sentabrda tasdiqlangan xabarni qabul qiladigan va Isoning Xudoning O‘g‘li ekanini e’tirof etadiganlarni ifodalaydi. “Butrus o‘n ikkilar imonini ifoda etgan edi,” va u ifodalagan o‘n ikkilarning o‘zi bir yuz qirq to‘rt ming edi. Shu sababli, Masih ushbu parchada Butrusning ismini Simun Bar-Yonadan Butrusga o‘zgartirdi.

“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.

“Simon” “eshituvchi”, “bar” esa “o‘g‘li” degan ma’noni anglatadi, Yunus esa “kaptar” deganidir. Simon kaptarning xabarini eshitganlarni ifodalagan; kaptar esa Iso Masih qudrat bilan moylangan holda Masihga aylanganida, Muqaddas Ruhning kaptar shaklida tushishi orqali ramziy tarzda ifoda etilgan Iso suvga cho‘mdirilishi bilan bog‘liq haqiqatlarni ifodalagan.

The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.

Islohot yo‘nalishlari bir-biriga paralleldir va Yuhanno 1840-yil 11-avgustda kichik kitobchani yegan milleriychilarni ifodalaydi. Yeremiyo o‘sha voqeaga mos keladi, va u kichik kitobchani yeganida, o‘shanda unga Xudoning nomi berildi.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> So‘zlaring topildi va men ularni yedim; so‘zing men uchun qalbimning quvonchi va shodligi bo‘ldi, chunki men Sening noming bilan atalganman, ey lashkarlar Rabbiysi Xudo. Yeremiyo 15:16.

When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the Divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”

Egamiz Ibrohim bilan ahdga kirganida, Saray va Yoqubnikida bo‘lgani kabi, uning ismini Ibrohimga o‘zgartirdi. Ismning o‘zgartirilishi ahdiy munosabatni ifodalaydi, va Ilohiy ramz pastga tushadigan yo‘l-belgisida Xudoning xalqi xabarni “yeyishi”, ahdga kirishi kerak, shundan so‘ng ularning ismi o‘zgartiriladi. Masih davridagi shogirdlarning vakili sifatida, Simon Bar-Yona “kaptar”ning xabarini “eshitganlar”ni ifodalagan.

When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.

U o‘sha yo‘l belgisi nuqtasida Iso Masihga aylanganini, Uning Xudoning O‘g‘li ekanini va bularning barchasi nimani anglatishini tan olganiga guvohlik berganida, Masih shundan so‘ng uning ismini Butrus deb o‘zgartirdi. U o‘sha tarixdagi Masihning ahd xalqi qabul qilgan xabarni ifoda etgan edi va shu bilan birga oxirgi kunlardagi bir yuz qirq to‘rt ming kishini ham timsollagan edi.

The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.

“P” harfi ingliz alifbosining o‘n oltinchi harfidir, “E” harfi alifboning beshinchi harfidir, “T” harfi yigirmanchi harfdir, “E” harfi takrorlanadi, va ism o‘n sakkizinchi harf bo‘lgan “R” harfi bilan tugaydi. O‘n oltini “ko‘paytirilgan” beshga, “ko‘paytirilgan” yigirmaga, “ko‘paytirilgan” beshga, “ko‘paytirilgan” o‘n sakkizga — bir yuz qirq to‘rt mingga teng. Ajoyib Tilshunos Butrusga ibroniy tilida gapirdi, Yangi Ahd esa yunon tilida yozildi, va King James Version tarjimonlari Yangi Ahdni ingliz tilida yaratdilar.

In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).

Turli tillarning uch bosqichiga qaramay, Xudoning O‘g‘li bo‘lgan Masih — Ajoyib Tilshunos va Ajoyib Sanovchi — Matto kitobining o‘n oltinchi bobida yuz qirq to‘rt mingning muhrlanishiga doir bir misolni joylashtirdiki, u Panium jangi va Uning Kesariya Filippiga tashrifi bilan uyg‘unlashadi. U buni til va sonlar ustidan O‘z hukmronligidan foydalanib qildi, chunki U ham Palmoniy (Ajoyib Sanovchi), ham Kalomdir (Ajoyib Tilshunos).

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.

> “Qariyb ikki ming yil muqaddam osmondan, Xudoning taxtidan, sirli mazmunga ega bir ovoz eshitildi: «Mana, Men kelaman». «Sen qurbonlik va hadyani istamading, lekin Men uchun bir badan tayyorlading…. Mana, Men kelaman (kitob o‘ramida Men haqimda yozilgandir), ey Xudo, Sening irodangni ado etmoq uchun». Ibroniylarga 10:5–7. Bu so‘zlarda abadiy asrlar davomida yashirin bo‘lib kelgan maqsadning ro‘yobga chiqishi e’lon qilinadi. Masih bizning dunyomizga kelish va inson tanasini olish arafasida edi. U shunday deydi: «Sen Men uchun bir badan tayyorlading». Agar U dunyo yaratilishidan oldin Ota bilan birga O‘ziga tegishli bo‘lgan ulug‘vorlikda zohir bo‘lganida edi, biz Uning huzurining nuriga bardosh bera olmas edik. Uni ko‘rib, halok bo‘lmasligimiz uchun Uning ulug‘vorligining zohiri parda bilan berkitildi. Uning ilohiyati insoniyat bilan qoplandi, — ko‘rinmas ulug‘vorlik ko‘rinadigan insoniy siymo ichida yashirildi.

> “This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.

> “Bu ulugʻ maqsad timsollar va ramzlar orqali oldindan soyalanib koʻrsatilgan edi. Masih Musoga zohir boʻlgan yonayotgan buta Xudoni ayon qildi. Ilohiyatni ifodalash uchun tanlangan ramz pastkash bir buta edi; goʻyo unda hech qanday joziba yoʻq edi. Shu narsa Cheksiz Zotni oʻzida mujassam etgan edi. Butunlay rahm-shafqatli Xudo Oʻz ulugʻvorligini nihoyatda kamtar bir timsol ichida yashirdi, toki Muso unga qarab tirik qola olsin. Xuddi shuningdek, kunduz kuni bulut ustunida va kechasi olov ustunida Xudo Isroil bilan muloqot qildi, odamlarga Oʻz irodasini ochib berdi va ularga Oʻz marhamatini ato etdi. Xudoning ulugʻvorligi pasaytirilgan, saltanati esa pardalangan edi, toki cheklangan insonlarning ojiz nigohi uni koʻra olsin. Shunday qilib, Masih ham ‘xorligimiz tanasida’ (Filippiliklarga 3:21, R. V.), ‘insonlar oʻxshashligida’ kelishi lozim edi. Dunyo nazarida Unga havas qiladigan goʻzallik yoʻq edi; biroq U mujassam boʻlgan Xudo, osmonu yerning nuri edi. Uning ulugʻvorligi pardalangan, buyukligi va saltanati yashirilgan edi, toki U gʻamgin va vasvasaga duchor boʻlgan insonlarga yaqinlasha olsin.”

> “God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.

> “Xudo Musoga Isroil uchun amr qildi: ‘Menga bir muqaddas maskan qursinlar; toki Men ularning orasida istiqomat qilay’” (Chiqish 25:8), va U O‘z xalqining o‘rtasida, o‘sha muqaddas maskanda istiqomat qildi. Sahrodagi barcha mashaqqatli kezib yurishlari davomida Uning huzurining ramzi ular bilan birga edi. Xuddi shunday, Masih ham O‘z chodirini insoniy qarorgohimiz o‘rtasida tikdi. U O‘z chodirini insonlar chodirlarining yoniga qurdi, toki oramizda istiqomat qilsin va bizni O‘zining ilohiy fe’l-atvori hamda hayoti bilan oshno etsin. “Kalom jism bo‘ldi va oramizda chodir qurdi (va biz Uning ulug‘vorligini, Otadan bo‘lgan Yagona O‘g‘ilning ulug‘vorligiday ulug‘vorlikni ko‘rdik), inoyat va haqiqatga to‘la edi.” Yuhanno 1:14, R. V., hoshiyada.

> “Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’

> “Iso biz bilan birga yashash uchun kelganidan beri, biz Xudo sinovlarimizni bilishini va qayg‘ularimizga hamdard bo‘lishini bilamiz. Odamning har bir o‘g‘li va qizi shuni anglay oladiki, Yaratguvchimiz gunohkorlarning do‘stidir. Chunki inoyatning har bir ta’limotida, quvonchning har bir va’dasida, muhabbatning har bir amalida, Najotkorning yer yuzidagi hayotida namoyon etilgan har bir ilohiy jalbda biz: ‘Xudo biz bilan,’ degan haqiqatni ko‘ramiz.”

> “Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.

> “Shayton Xudoning sevgi qonunini xudbinlik qonuni sifatida ko‘rsatadi. U uning amrlariga itoat etishimiz mumkin emas, deb da’vo qiladi. Ilk ota-onamizning qulashini va bundan kelib chiqqan barcha qayg‘u-alamni u Yaratuvchiga yuklaydi va shu tariqa odamlarni Xudoga gunohning, azob-uqubatning va o‘limning muallifi sifatida qarashga undaydi. Iso ana shu aldovni fosh etishi kerak edi. U bizdan biri sifatida itoat namunasini ko‘rsatishi lozim edi. Shu bois U O‘z zimmasiga bizning tabiatimizni oldi va bizning kechinmalarimizdan o‘tdi. ‘Shuning uchun U har jihatdan O‘z birodarlariga o‘xshash qilinishi lozim edi.’ Ibroniylarga 2:17. Agar biz Iso boshdan kechirmagan biror narsani ko‘tarishimizga to‘g‘ri kelganida, unda aynan shu masalada Shayton Xudoning qudratini biz uchun yetarli emas, deb ko‘rsatgan bo‘lardi. Shuning uchun Iso ‘hamma narsada biz kabi vasvasaga solingan.’ Ibroniylarga 4:15. U biz duchor bo‘ladigan har bir sinovga bardosh berdi. Va U O‘z foydasi uchun bizga ham beminnat taklif etilmagan hech qanday qudratdan foydalanmadi. Inson sifatida U vasvasaga ro‘baro‘ bo‘ldi va Xudodan Unga berilgan kuch bilan g‘alaba qozondi. U shunday deydi: ‘Ey Xudoyim, Sening irodangni bajo keltirishdan zavq olaman; ha, qonuning qalbimdadir.’ Zabur 40:8. U yaxshilik qilib yurarkan va Shayton tomonidan jabrlanganlarning barchasiga shifo berarkan, odamlarga Xudoning qonunining tabiatini va Unga xizmat qilishning mohiyatini ayon qildi. Uning hayoti bizning ham Xudoning qonuniga itoat etishimiz mumkinligiga guvohlik beradi.”

> “By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.

> “Masih O‘z insoniyati bilan insoniyatga tegingan; O‘z ilohiyati bilan esa Xudoning taxtidan mahkam tutadi. Inson O‘g‘li sifatida U bizga itoatkorlik namunasini berdi; Xudoning O‘g‘li sifatida esa itoat etish qudratini beradi. Horeb tog‘idagi buta ichidan Musoga: ‘MEN BOR BO‘LGANMAN…. Isroil o‘g‘illariga shunday degin: MEN BOR meni sizlarning oldingizga yubordi’, deb gapirgan aynan Masih edi.” Chiqish 3:14. “Bu Isroilning najot topishining garovi edi. Shunday ekan, U ‘insonlar o‘xshashligida’ kelganida, O‘zini MEN BOR deb e’lon qildi. Baytlahmning Go‘dagi, muloyim va kamtar Najotkor, ‘tanada zohir bo‘lgan’ Xudodir.” 1 Timo‘tiyga 3:16. “Va U bizga shunday deydi: ‘MEN Yaxshi Cho‘ponman.’ ‘MEN tirik Nonman.’ ‘MEN Yo‘l, Haqiqat va Hayotman.’ ‘Osmonda ham, yerda ham barcha hokimiyat Menga berilgandir.’” Yuhanno 10:11; 6:51; 14:6; Matto 28:18. “MEN HAR BIR va’daninig kafolatidirman. MEN BOR; qo‘rqmang. ‘Biz bilan Xudo’ gunohdan qutulishimizning kafili, osmon qonuniga itoat etish qudratimizning ishonchidir.” “Asrlar Orzusi”, 23, 24.

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