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# The Book of Daniel - Number Twenty

Doniyor Kitobi — Yigirmanchi qism

Daniel and the Revelation: Unveiling the Prophetic Tapestry of Kingdoms Rise and Fall

Doniyor va Vahiy: Shohliklarning ko‘tarilishi va qulashi haqidagi bashoratli to‘qimaning ochib berilishi

Author

Jeff Pippenger

Published

December 15, 2023

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Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.

Opa Uayt ko‘pincha tushunilishi zarur bo‘lgan bashoratli saboqlar shohliklarning yuksalishi va qulashida tasvirlanganini ta’kidlaydi.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Doniyor va Vahiy kitoblarida ochib berilganidek, xalqlarning yuksalishi va qulashi misolida biz faqat tashqi va dunyoviy shon-shuhrat naqadar behuda ekanini o‘rganishimiz kerak. Bobil butun qudrati va ulug‘vorligi bilan — dunyomiz shundan beri unga o‘xshashini hech qachon ko‘rmagan qudrat va ulug‘vorlik bilan, o‘sha davr odamlari nazarida shu qadar barqaror va davomli bo‘lib ko‘ringan bo‘lsa-da, — naqadar butunlay yo‘q bo‘lib ketgan! “Maysaning guli” kabi u nobud bo‘ldi. Yoqub 1:10. Midiya-Fors podsholigi ham, Yunoniston va Rim podsholiklari ham xuddi shunday nobud bo‘ldi. Xuddi shuningdek, poydevori Xudo bo‘lmagan hamma narsa ham halok bo‘ladi. Faqat Uning maqsadi bilan chambarchas bog‘langan va Uning fe’l-atvorini ifoda etadigan narsa bardavom bo‘la oladi. Uning tamoyillari — dunyomiz biladigan yagona sobit narsalardir.” Payg‘ambarlar va Shohlar, 548.

The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.

Doniyor va Vahiy kitoblarida ifodalangan saltanatlarning “ko‘tarilishi va qulashlari” bashoratni o‘rganishga to‘g‘ri yondashuvning markaziy nuqtasidir. Bobilning qulashi Ibtido kitobining o‘n birinchi bobida Nimrodning Bobili qulashi orqali timsollangan. So‘ngra Doniyor kitobining beshinchi bobida Bobil yana qulaydi. Papalikning milodiy 538-yilda hokimiyatga ko‘tarilishi va undan keyin 1798-yilda qulashi ham Bobilning yakuniy qulashiga timsoldir, chunki papalik hokimiyati bashoratda ruhiy Bobil hisoblanadi. Papalik 1798-yilda qulagan, Vahiy kitobining o‘n sakkizinchi bobi esa uning yakuniy qulashini bayon qiladi. Doniyor kitobining o‘n birinchi bobi, qirq beshinchi oyatida, u yerda shimol podshosi sifatida ifodalangan papalik hech kim yordam bermagan holda o‘z nihoyasiga yetadi. Bu sinov muddati yopilganda sodir bo‘ladi, chunki o‘n birinchi bobning qirq beshinchi oyati bilan o‘n ikkinchi bobning birinchi oyati ayni bir tarixni ifodalaydi.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> Va u dengizlar orasida ulug‘ muqaddas tog‘da o‘z saroyining chodirlarini tikadi; ammo u o‘z nihoyasiga yetadi, va unga hech kim yordam bermaydi. Va o‘sha vaqtda xalqing farzandlari uchun turib himoya qiluvchi buyuk shahzoda — Mixoil qo‘zg‘aladi; va shunday musibatli bir zamon bo‘ladiki, xalq paydo bo‘lganidan o‘sha vaqtgacha hech qachon bunaqasi bo‘lmagan; va o‘sha vaqtda xalqing, ya’ni kitobda yozilgan holda topilgan har bir kishi, najot topadi. Doniyor 11:45; 12:1.

The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.

Ikkinchi farishtaning xabari Bobildan ikki marta qulagani haqiqatiga asoslangan. Nimrod va Belshazzar timsolida ifodalangan so‘zma-so‘z Bobil ikki marta quladi, ruhiy Bobil esa 1798-yilda qulagan va inson uchun sinov muddati yakunlanganda yana shunday qiladi.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Va uning ortidan yana bir farishta ergashib, dedi: Bobil quladi, quladi, o‘sha buyuk shahar; chunki u barcha xalqlarga o‘z zinosining g‘azabi sharobidan ichirdi. Vahiy 14:8.

The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.

Ikkinchi farishtadagi Bobilning qulashining takrorlanishi, Muqaddas Yozuvlar ichida so‘zlar va iboralarning ikki karra qo‘llanishini ikkinchi farishta xabari hamda Yarim Tun Nidosining birlashgan xabarlarining ramzi sifatida aniqlash uchun bashoratli asosni ta’minlaydi. Bu, shuningdek, Opa Uayt tomonidan ko‘rsatib o‘tilgan, bashoratni o‘rganish Doniyor va Vahiy kitoblarida tasvirlangan shohliklarning ko‘tarilishi va qulashiga asoslanishi haqidagi tamoyilni ham tasdiqlaydi. U shuni namoyon etadiki, Bobilning qulashini tushunish uchun bashorat talabasi Bobilning barcha qulashlarini “satr ustiga satr” tarzida bir joyga jamlab, Bobilning yakuniy qulashiga oid to‘g‘ri bashoratli xabarni belgilashi lozim.

Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.

Ikkinchi farishtaning xabarida Bobilning ikki bor qulashiga asos bo‘ladigan narsa, haqiqat ikki guvohning shahodati bilan mustahkamlanishini belgilovchi bashoratli qoidadir. Xabar ichida Bobilning qulashi takrorlanishi, Muqaddas Kitobda so‘nggi yomg‘ir deb ko‘rsatilgan bashoratli metodologiyani ifodalaydi. So‘nggi yomg‘ir bo‘lgan o‘sha muqaddas metodologiya, turli bashorat yo‘nalishlarini “satr ustiga satr” tarzida birlashtirishni qo‘llashdir. Bashoratni o‘rganuvchi tomonidan qo‘llanilganda, bu metodologiya so‘nggi yomg‘irning “xabar”ini mustahkamlaydi. Muqaddas metodologiyani qo‘llash orqali mustahkamlangan so‘nggi yomg‘ir xabari, shundan keyin ikkinchi farishta va Yarim tun nidosining birlashgan bashoratli tarixlari ichida e’lon qilinadi. Bu birinchi farishta harakatining tarixida ham shunday bo‘lgan edi, va bugun ham, uchinchi farishta harakatining tarixida shundaydir.

Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.

Doniyor kitobining to‘rtinchi va beshinchi boblari tarixning shunday bir chizig‘ini ifodalaydiki, u Bobilning yuksalishi va boshlanishini — to‘rtinchi bobda Navuxadnazar orqali ifodalangan holda — hamda keyin Bobilning qulashi va yakunini — beshinchi bobda Belshazar orqali ifodalangan holda — qamrab oladi. Ular birgalikda bitta bashoratli chiziqni hosil qiladi. Ana shu ikki bob hosil qilgan bashoratli chiziq keyingi yomg‘ir xabarini belgilash uchun Doniyorning birinchi bobidan uchinchi bobigacha bo‘lgan boblar ustiga qo‘yilishi lozim.

The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.

Ikki bob Navuxadnazarning qulashini va yana tiklanishini hamda Belshazarning qulashini va halokatini taqdim etadi; shu bois ular sulolaning boshida ham, oxirida ham Bobilning qulashini ko‘rsatadi. Bu ikki bob yaratgan bashorat chizig‘i Bobilning qulashi, tiklanishi, so‘ng yana qulashi ustiga qurilgandir. Ana shu haqiqatning o‘ziyoq bu ikki bob ikkinchi farishtaning xabarini ifodalashini ko‘rsatadi. Bu ikki bob Vahiy kitobining o‘n uchinchi bobidagi yer hayvonining tarixini ifodalaydi, va o‘sha tarixda ikkinchi farishtaning xabari hamda Yarim Tun Nidosi ikki marta e’lon qilinadi.

Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.

Shuning uchun, Doniyor kitobining to‘rtinchi va beshinchi boblarini ko‘rib chiqishni boshlashimizdan oldin, keyingi yomg‘ir bo‘lgan muqaddas metodologiyani aniqlab olamiz, so‘ngra o‘sha metodologiyadan foydalangan holda keyingi yomg‘irning xabarini aniqlaymiz.

A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.

Birinchi va ikkinchi farishtaning tarixidagi muhim bir yo‘l belgisi Uilyam Millerning bashoratni talqin qilish qoidalari bilan ifodalangan metodologiya edi. O‘sha qoidalar orqali kishilar Yarim tun nidosi xabarini aniqladilar, va o‘sha xabar o‘sha tarix uchun kech yomg‘ir xabari edi. Uchinchi farishtaning tarixidagi muhim bir yo‘l belgisi esa “Bashoriy Kalitlar” sifatida ifodalangan metodologiyadir. Bu qoidalar, bizning hozirgi tariximizdagi Yarim tun nidosi xabarini aniqlash uchun, Uilyam Millerning qoidalari bilan birgalikda qo‘llanishi kerak; va ayni paytda o‘sha qoidalar orqali o‘rnatilayotgan xabar oxirgi kunlarning kech yomg‘ir xabaridir. Millerning qoidalari yer maxluqining bashoriy tarixidagi erta yomg‘irni ifodalaydi, va o‘sha qoidalar “Bashoriy Kalitlar” bilan birlashganda, yer maxluqining bashoriy tarixidagi kech yomg‘irni ifodalaydi.

The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.

Kechki yomg‘ir — bu xabarni yuzaga keltirish uchun qo‘llaniladigan metodologiyadir. Shunday kishilar borki, ular avvalo o‘sha tajribani hosil qiladigan xabarni izlamasdan turib, kechki yomg‘ir tajribasini izlaganlari uchun aldanadilar. Xristianlikdagi Pentikostal jamoatlar ana shu aldovning yaqqol namunasidir. Xuddi o‘sha turdagi adashgan yo‘nalish kechki yomg‘ir xabarini izlaydigan, biroq kechki yomg‘ir xabarini aniqlab beradigan va mustahkamlaydigan metodologiyani izlashdan bosh tortadiganlar uchun ham mavjuddir. To‘g‘ri metodologiyasiz to‘g‘ri xabarni aniqlab bo‘lmaydi. To‘g‘ri xabarsiz esa to‘g‘ri tajriba imkonsizdir.

The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.

Muqaddas Kitobga oid bu haqiqatning ahamiyati ko‘pchilik tomonidan anglanmaydi, chunki ular Muqaddas Kitobni o‘rganishning bitta to‘g‘ri yo‘li borligi va uni o‘rganishning ko‘plab noto‘g‘ri yo‘llari borligi ehtimolini hech qachon ko‘rib chiqmaganlar. Muqaddas Kitobni o‘rganishning noto‘g‘ri yo‘li — va eng ko‘p tanlanadigani ham aynan shu — Muqaddas Kitob nimani o‘rgatishi haqidagi boshqa odamlarning fikrlariga ishonishdir. Bu odamlar orasida shu qadar keng tarqalgan muammoki, har bir jamoat o‘z suruvining bu soxta idrok etilgan ehtiyojini qondirish uchun bir tizim tashkil qiladi. Ana shu soxta ehtiyoj, Muqaddas Kitobni tushunishda ma’naviy mutaxassislar sifatida tanitiladigan va tayyorgarlik ko‘rmagan suruvning tushunchasini to‘g‘ri yo‘naltiradigan rahbarlar tizimini barpo etishdek soxta faoliyatni yuzaga keltiradi. Muqaddas Kitob jamoat tuzilishi uchun, oqsoqollar, payg‘ambarlar va ustozlarni o‘z ichiga olgan, juda tartibli bir tizimni albatta ko‘rsatadi, biroq Muqaddas Kitob hech qachon haqiqat nima ekanini va nima emasligini, undan keyin esa kim bid’atchi ekanini va kim emasligini belgilab berish uchun tayinlangan rahbarlar tizimini vujudga keltiradigan jamoat tashkilotining buzilishini ma’qullamaydi.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> O‘zingni Xudoga ma’qul ko‘rsatishga intilgin: uyalmaydigan, haqiqat kalomini to‘g‘ri taqsim etadigan ishchi bo‘lgin. 2 Timo‘tiy 2:15.

A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.

Jamoat yetakchisi nasihat qilishi, tanbeh berishi, ta’lim berishi hamda soxta ta’limotlardan va ularni targ‘ib qiluvchilardan saqlanishi lozim, biroq har birimiz “haqiqat kalomini to‘g‘ri taqsimlab,” o‘zimizni “Xudo huzurida ma’qullangan” etib “ko‘rsatish uchun astoydil o‘rganishimiz” kerak. Buni ado etishda, haqiqat kalomini to‘g‘ri taqsimlashning to‘g‘ri yo‘li sifatida Muqaddas Kitob belgilab bergan usulni bilishimiz shart. Ishayo kitobi bu masalalarni so‘nggi yomg‘ir doirasida bayon etadi, shu bois biz boshlashni aynan o‘sha yerdan boshlaymiz.

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.

> O‘sha kunda Egamiz O‘zining qattiq, ulug‘ va qudratli qilichi bilan liviyatan — uchqur ilonni, ya’ni liviyatan — egri-bugri ilonni jazolaydi; dengizdagi ajdahoni esa o‘ldiradi. O‘sha kunda unga shunday kuylanglar: qirmizi sharob uzumzori. Men, Egamiz, uni saqlayman; unga har lahza suv beraman; unga hech kim ziyon yetkazmasin deb, uni kechayu kunduz qo‘riqlayman. Menda qahr yo‘q; jangda kim Menga tikanlaru qushqo‘nmaslarni qarshi qo‘yar ekan? Men ularning orasidan o‘tib ketar edim, ularni birgalikda kuydirar edim. Yoki u Mening qudratimdan mahkam ushlasin, Men bilan yarashsin; ha, Men bilan yarashsin. U Yoqubdan keladiganlarni ildiz otkazadi; Isroil gullab-yashnaydi, g‘unchalaydi va yer yuzini meva bilan to‘ldiradi. U uni, o‘zini urganlarni urganidek urdimi? Yoki uni, o‘zi o‘ldirganlarning qirg‘iniga muvofiq o‘ldirdimi? Uni me’yor bilan, surgun qilib chiqarayotganingda, Sen u bilan bahslashursan; sharq shamoli esgan kunda U O‘zining qattiq shamolini to‘xtatadi. Shu bois Yoqubning gunohi poklanadi; uning gunohini olib tashlashning butun samarasi shudir: u qurbongohning barcha toshlarini parcha-parcha qilingan ohaktoshday qilganida, muqaddas daraxtlar va butlar tik turmaydi. Biroq mustahkam shahar xarob bo‘ladi, maskan tashlab qo‘yiladi va sahrodek bo‘lib qoladi; u yerda buzoq o‘tlaydi, u yerda yotadi va uning shox-shabbalarini yeb tugatadi. Uning novdalari quriganda, ular sindirib tashlanadi; ayollar kelib, ularni yoqib yuboradilar. Chunki bu farosatsiz xalqdir; shu sababdan ularni yaratgan Zot ularga rahm qilmaydi, ularni shakllantirgan Zot ularga marhamat ko‘rsatmaydi. O‘sha kunda shunday bo‘ladiki, Egamiz daryoning o‘zanidan tortib Misr soyigacha donni qoqib ajratganday ajratadi, va sizlar, ey Isroil o‘g‘illari, birma-bir yig‘ib olinursizlar. O‘sha kunda shunday bo‘ladiki, ulkan karnay chalinadi, va Ossuriya yurtida halok bo‘lish arafasida bo‘lganlar ham, Misr yurtidagi quvg‘inlar ham kelib, Quddusdagi muqaddas tog‘da Egamizga sajda qiladilar. Ishayo 27:1–13.

In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”

Oldingi maqolalarda biz Xudoning boshqa farzandlarini Bobildan tashqariga chaqirish uchun ko‘tariladigan “bayroq” masalasiga qayta-qayta murojaat qildik. Ishayo kitobining yigirma yettinchi bobidagi so‘nggi oyat bayroqning ishiga ishora qilib shunday deydi: “ulug‘ karnay chalinar, va Ossuriya yurtida halok bo‘lishga tayyor bo‘lganlar kelurlar.” Ossuriya oxirgi kunlarda Bobilning ramzidir, va oyatda Bobildan chiqish haqidagi ogohlantiruvchi xabarni eshitganlar, bashoratda “Quddusdagi muqaddas tog‘”da joylashtirilgan bir yuz qirq to‘rt ming sifatida ifodalanganlar bilan birga kelib sajda qiladilar.

The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.

Oyat shunday deydi: “va o‘sha kunda sodir bo‘ladi.” “O‘sha kun” — Vahiy kitobining o‘n sakkizinchi bobidagi ikkinchi ovoz Xudoning boshqa farzandlarini Bobildan tashqariga chorlaydigan kun — butun bobning manzarasidir. Vahiy kitobining o‘n sakkizinchi bobidagi ikkinchi ovoz, Tirning fohishasi esga olinadigan Yakshanba qonuni paytida faryod qiladi.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Va men osmondan yana bir ovozni eshitdim; u shunday der edi: “Ey Mening xalqim, uning ichidan chiqinglar, toki uning gunohlariga sherik bo‘lmanglar va uning balolaridan sizlarga ham yetmasin. Chunki uning gunohlari osmongacha yetdi, va Xudo uning nohaqliklarini esladi.” Vahiy 18:4, 5.

Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”

Ishayo kitobining yigirma yettinchi bobi, bob oxirida tilga olingan o‘sha kunni boshidayoq ko‘rsatib beradi va shunday deydi: “O‘sha kunda Egamiz O‘zining qattiq, buyuk va qudratli qilichi bilan leviatan — uchqur ilonni, ha, leviatan — egri-bugri ilonni jazolaydi; va dengizdagi ajdarhoni o‘ldiradi.”

At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.

Yakshanba qonuni davrida Xudoning ijro etuvchi, qasoskor hukmi ajdarho (Birlashgan Millatlar Tashkiloti), mahluq (papalik) va soxta payg‘ambarning (Amerika Qo‘shma Shtatlari) shohliklari ustida boshlanadi. Yakshanba qonuni davrida soxta payg‘ambar Muqaddas Kitob bashoratining oltinchi shohligi sifatida ag‘dariladi va milliy murtadlik milliy halokatni keltirib chiqaradi. Yakshanba qonuni — Xudoning ijro etuvchi hukmlari ajdarho, ya’ni Shayton (va uning yer yuzidagi shohligi ajdarho sifatida ifodalangan), mahluq va soxta payg‘ambar ustiga tusha boshlaydigan nuqtadir. Bu Yakshanba qonunidan boshlanadigan bosqichma-bosqich jazodir. Ishayo kitobining yigirma yettinchi bobining boshlanishi ham, yakuni ham Yakshanba qonunidir, va bu bob bevosita Yakshanba qonuniga olib boradigan hamda undan keyin keladigan tarix bilan to‘g‘ridan-to‘g‘ri bog‘liq bo‘lgan muayyan masalalarni ifodalaydi.

We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?

Biz yigirma yettinchi bobni ko‘rib chiqmoqdamiz, chunki u yigirma sakkizinchi va yigirma to‘qqizinchi boblar uchun bashoratli manzarani belgilab beradi. O‘sha boblarda biz metodologiya sifatidagi so‘nggi yomg‘irning ta’rifini topamiz; bu esa Doniyol kitobining to‘rtinchi va beshinchi boblarini birinchi bobidan uchinchi bobigacha bo‘lgan boblari ustiga qo‘yishning ahamiyatini tushunishimizga imkon beradi. Ishayo kitobining yigirma yettinchi bobi ajdahoning shohligiga nisbatan izchil jazolashning boshlanishini ko‘rsatib bergach, u o‘sha davrda Xudoning xalqiga “unga kuylanglar”, deb buyurilganini qayd etadi. Kimga kuylanglar?

The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.

Kimga kuylanishi kerakligi haqidagi javob qo‘shiqning sarlavhasining o‘zida bor, chunki ular “Egamiz qo‘riqlaydigan qizil sharob uzumzori” haqida kuylashlari kerak. Uzumzor haqidagi hikoya Xudoning xalqi haqidagi hikoyadir va bu ilk bor Ishayo tomonidan beshinchi bobda tilga olinadi.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.

> Endi men o‘z mahbubim haqida, Uning uzumzori to‘g‘risida, o‘zimning sevikli Mahbubimga bir qo‘shiq kuylayman. Mening mahbubimning nihoyatda unumdor bir tepalikda uzumzori bor edi: U uni devor bilan o‘radi, undagi toshlarni terib tashladi, eng sara tokni o‘tqazdi, o‘rtasida bir minora qurdi, unda sharob siqiladigan joy ham yasadi; va u uzum berishini kutdi, lekin u yovvoyi uzum berdi. Endi esa, ey Quddus aholisi va Yahudo odamlari, sizlardan iltimos qilaman, men bilan uzumzorim o‘rtasida hukm qiling. Uzumzorim uchun Men qilmagan yana nima ishni qilish mumkin edi? Nega Men uning uzum berishini kutganimda, u yovvoyi uzum berdi? Endi kelinglar, Men uzumzorimga nima qilishimni sizlarga aytaman: uning to‘sig‘ini olib tashlayman, va u yeb bitiriladi; devorini buzib tashlayman, va u oyoq osti qilinadi. Men uni xarob qilaman: u na kesiladi, na chopiladi; balki unda tikanlar va qarg‘atikanlar o‘sib chiqadi; bulutlarga ham uning ustiga yomg‘ir yog‘dirmaslikni buyuraman. Zero Sarvari Olamning uzumzori Isroil xonadonidir, Yahudo odamlari esa Uning ko‘ngli tusagan niholidir; U adolatni kutdi, ammo mana, zulm; solihlikni kutdi, ammo mana, faryod. Ishayo 5:1–5.

In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.

Yakshanba qonuni inqirozi tarixida Xudoning xalqi uzumzor qo‘shig‘ini Xudoning xalqiga kuylashi kerak, chunki qo‘shiqda shunday deyiladi: “Endi esa, ey Quddus aholisi va Yahudo odamlari, iltimos, Men bilan uzumzorim o‘rtasida hukm qilinglar.” Uzumzor qo‘shig‘i avvalgi ahd xalqining chetlab o‘tilishini aniqlab beruvchi qo‘shiqdir, ayni paytda Xudo Butrus aytganidek, “bir vaqtlar xalq emas edingiz, endi esa Xudoning xalqisiz”, deb atalganlar bilan ahdga kiradi. U uzumzor ustiga yomg‘ir yog‘maganini ko‘rsatadi, shu tariqa o‘sha davrda keladigan Ilyosning ishini, va o‘sha davr mobaynida faqat u yomg‘ir keltira olishini aniqlab beradi. Biz bilamizki, bu qo‘shiq ahd xalqining chetlab o‘tilishi haqidadir, chunki uzumzor qo‘shig‘i Masih tomonidan qadimgi Isroilga, qadimgi Isroil chetlab o‘tilayotgan davrda, Xudo bir vaqtning o‘zida ruhiy Isroil bilan ahdga kirayotgan paytda kuylangan edi.

> Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

> Yana bir masalni tinglanglar: Bir uy egasi bor edi; u uzumzor barpo qildi, uning atrofini to‘siq bilan o‘radi, ichida sharob siqiladigan joy qazidi, bir minora qurdi, so‘ng uni bog‘bonlarga ijaraga berib, uzoq bir yurtga ketdi. Hosil vaqti yaqinlashganda, u o‘z xizmatkorlarini bog‘bonlar oldiga, undan hosilini olish uchun yubordi. Lekin bog‘bonlar uning xizmatkorlarini tutib, birini urdilar, boshqasini o‘ldirdilar, yana boshqasini toshbo‘ron qildilar. U yana avvalgilaridan ham ko‘proq boshqa xizmatkorlarni yubordi; ular esa ularga ham xuddi shunday qildilar. Nihoyat, u ularga o‘z o‘g‘lini yuborib: “O‘g‘limni hurmat qilurlar”, dedi. Ammo bog‘bonlar o‘g‘lini ko‘rib, o‘zaro dedilar: “Bu merosxo‘rdir; kelinglar, uni o‘ldiraylik va merosini egallab olaylik”. Shunday qilib, uni tutib, uzumzordan tashqariga chiqarib yubordilar-da, o‘ldirdilar. Endi uzumzor egasi kelganida, o‘sha bog‘bonlarga nima qiladi? Ular Unga dedilar: “U o‘sha yovuzlarni ayovsiz halok qiladi va uzumzorini hosilini o‘z vaqtida beradigan boshqa bog‘bonlarga ijaraga beradi”. Iso ularga dedi: “Muqaddas Yozuvlarda hech qachon o‘qimaganmisizlar: ‘Binokorlar rad etgan tosh burchakning bosh toshi bo‘ldi; bu Egamizning ishidir va ko‘zlarimiz oldida ajoyibdir’? Shuning uchun sizlarga aytaman: Xudoning Shohligi sizlardan olinib, uning hosilini keltiradigan bir xalqqa beriladi. Kim bu tosh ustiga yiqilsa, parchalanadi; tosh esa kimning ustiga tushsa, uni kukunga aylantiradi”. Oliy ruhoniylar va farziylar Uning masallarini eshitganlarida, U o‘zlari haqida gapirayotganini angladilar. Matto 21:33–45.

When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”

Iso qadimgi Isroilga Xudoning uzumzori haqidagi qo‘shiqni kuylaganida, ular xabarning mantiqi va qudratiga shu qadar tortilib ketdilarki, Iso bahslashuvchan yahudiylardan uzumzor Egasi O‘g‘lini o‘ldirganlarga nima qilishini so‘raganida, ular: “U o‘sha yovuz odamlarni ayanchli halok qiladi va uzumzorini mevalarini o‘z mavsumlarida unga topshiradigan boshqa bog‘bonlarga ijaraga beradi”, deb to‘g‘ri javobni berishdan o‘zlarini tiya olmadilar.

Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.

So‘ng Iso rad etilgan tosh haqida kuylaganida, darhol qo‘shiqning yana bir oyatini qo‘shdi va yakunlovchi band bilan ularning javobini bir butun qilib shunday dedi: “Shuning uchun sizlarga aytaman: Xudoning Shohligi sizlardan olinib, uning mevalarini keltiradigan bir xalqqa beriladi. Kim bu toshga yiqilsa, chilparchin bo‘ladi; ammo bu tosh kimning ustiga tushsa, uni kukunga aylantirib tashlaydi.” “Uni kukunga aylantirib tashlaydi” degan ibora Ishayo yigirma yettidagi “qurbongohning barcha toshlari bo‘r toshlariday maydalab tashlanganida, butazorlar va tasvirlar tik turmaydi” degan so‘zlarni aks ettiradi. Har ikkisi ham Yo‘shiyo tomonidan amalga oshirilgan uyg‘onish ishiga ishoradir; Yo‘shiyo oxirgi kunlarda “yetti vaqt”ni qayta kashf etadiganlarni ramziy tarzda ifodalaydi, bu esa uni qimmatli deb bilishdan bosh tortadiganlarni ezib tashlaydigan qoqinish toshidir.

In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.

Yakshanba qonuni kunida, Ishayo yigirma yettinchi bobda tasvirlanganidek, “ilgari xalq bo‘lmagan”lar Egamizning qizil sharob uzumzori qo‘shig‘ini kuylashlari lozim. Bu maqolalarda ko‘p bor shuni ta’kidlab kelindiki, birinchi va ikkinchi xabarsiz uchinchi xabar yo‘q. Yakshanba qonuni — uchinchi xabardir, va yakshanba qonuni kuni birinchi hamda ikkinchi xabarlarning tarixini o‘z ichiga oladi. Ishayoning yigirma yettinchi bobida yakshanba qonuni Doniyorning birinchi bobida ifodalangan davrni, so‘ng yana Doniyorning birinchi bobidan uchinchi bobigacha bo‘lgan davrni ko‘rsatmoqda. Bashoratli ma’noda, yigirma yettinchi bobdagi yakshanba qonuni kuni 2001-yil 11-sentyabr tarixini, ya’ni birinchi xabar kuch bilan taqdim etilgan davrdan tez orada keladigan Yakshanba qonunigacha bo‘lgan tarixni ko‘rsatmoqda.

We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.

Keyingi maqolada biz najot topganlar Rim fohishasi o‘z qo‘shig‘ini kuylay boshlaydigan pallagacha bo‘lgan davrda e’lon qilishlari lozim bo‘lgan qo‘shiq haqidagi mulohazalarimizni davom ettiramiz.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Va men qaradim, mana, Sion tog‘ida bir Qo‘zi turar edi, va U bilan birga yuz qirq to‘rt ming kishi bor edi; ularning peshonalariga Uning Otasining nomi yozilgan edi. Va men osmondan bir ovoz eshitdim; u ko‘p suvlar shovqinidek va ulkan momaqaldiroq ovozidek edi; va men arfachilarning o‘z arfalari bilan chalgan ovozini eshitdim. Va ular taxt oldida, to‘rt maxluq va oqsoqollar oldida go‘yo yangi bir qo‘shiq aytar edilar; va yer yuzidan qutqarib olingan yuz qirq to‘rt mingdan boshqa hech kim u qo‘shiqni o‘rgana olmas edi. Bular ayollar bilan o‘zlarini bulg‘amaganlardir; chunki ular bokiradirlar. Bular Qo‘zi qayerga bormasin, Uning ortidan ergashadiganlardir. Bular insonlar orasidan qutqarib olinib, Xudo va Qo‘zi uchun ilk hosil bo‘lganlardir. Va ularning og‘zida hiyla topilmadi; chunki ular Xudoning taxti oldida aybsizdirlar. Vahiy 14:1–5.

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