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# The Book of Daniel - Number One-Hundred and Fifty-Seven

Doniyor kitobi — bir yuz ellik yettinchi qism

Unraveling the Prophetic Symbolism of Cyrus in the Book of Daniel

Doniyor kitobida Kirning bashoriy ramziyligini sharhlash

Author

Jeff Pippenger

Published

March 25, 2024

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In verse one, of chapter ten, we are informed that it was the third year of Cyrus, but in chapter one, we are informed that Daniel only lived, or continued until the first year of Cyrus.

O‘ninchi bobning birinchi oyatida bu Kirning uchinchi yili ekanligi bizga ma’lum qilinadi, ammo birinchi bobda Doniyor faqat Kirning birinchi yiliga qadar yashagani yoki davom etgani bizga ma’lum qilinadi.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> Daniyel shoh Kirning birinchi yiliga qadar xizmatda davom etdi. Daniyel 1:21.

For two years Cyrus had essentially co-ruled with Darius the Mede, thus it was his third year, but it was also his first year.

Ikki yil davomida Kir Doro Midiyalik bilan amalda birgalikda hukmronlik qilgan edi; shu bois bu uning uchinchi yili edi, ammo ayni paytda uning birinchi yili ham edi.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Fors shohi Kirning uchinchi yilida, ismi Beltashazar deb atalgan Doniyorga bir narsa vahiy qilindi; va u narsa haqiqat edi, ammo belgilangan muddat uzoq edi; va u o‘sha narsani anglab yetdi hamda vahiydan tushuncha oldi. Doniyor 10:1.

Prophetically Cyrus is introduced in Daniel’s first and last visions. Daniel chapter one, as already set forth in prior articles, represents the first angel of Revelation chapter fourteen. When the first angel is identified in prophecy it possesses all the prophetic characteristics of all three angels of Revelation fourteen. The three steps of the everlasting gospel represented in the first angel, are “fear God,” “give Him glory,” for “the hour of His judgment is come.”

Payg‘ambarlik nuqtai nazaridan, Kir Danielning birinchi va oxirgi vahiylarida tanishtiriladi. Avvalgi maqolalarda allaqachon bayon etilganidek, Danielning birinchi bobi Vahiy kitobining o‘n to‘rtinchi bobidagi birinchi farishtani ifodalaydi. Birinchi farishta bashoratda aniqlanganda, u Vahiy 14 dagi uchala farishtaning barcha bashoratli xususiyatlariga ega bo‘ladi. Birinchi farishtada ifodalangan abadiy xushxabarning uch bosqichi shulardir: “Xudodan qo‘rqing”, “Unga ulug‘vorlik bering”, chunki “Uning hukm soati keldi”.

Because Daniel and the three worthies “feared God,” they chose to reject the diet of Babylon, and remain vegetarians. In the visual test that followed, Daniel and the three worthies “glorified God” in their healthy appearance in contrast with those who ate the Babylonian diet. After three years, the “hour of judgment” arrived when Nebuchadnezzar tested them and found them to be ten times wiser than all the Babylonian wise men.

Daniyel va uning uch sadoqatli hamrohi “Xudodan qo‘rqqanlari” uchun, Bobilning taomini rad etishni va vegetarian bo‘lib qolishni tanladilar. Shundan keyin o‘tkazilgan ko‘rinish sinovida, Daniyel va uning uch sadoqatli hamrohi Bobil taomini yeganlarga qarama-qarshi ravishda, o‘zlarining sog‘lom qiyofalari bilan “Xudoni ulug‘ladilar”. Uch yil o‘tgach, Navuxadnazar ularni sinovdan o‘tkazib, ularni Bobilning barcha donishmandlaridan o‘n baravar dono deb topganida, “hukm soati” yetib keldi.

The three steps of the everlasting gospel are also represented in the final chapter of Daniel as the process whereby the increase of knowledge purifies, makes white and tries those who are held accountable to the light that is unsealed at the time of the end. In the first chapter of Daniel as in the last, the three steps of the first angel, which includes all three angels, is identified. Because chapter one is the everlasting gospel of the first angel, chapter two of Daniel represents the second angel of Revelation fourteen, where the test of the image of the beast or the image of Christ is represented, as it was in the second test in the three steps of chapter one.

Abadiy xushxabarning uch bosqichi Doniyor kitobining so‘nggi bobida ham, oxirzamon paytida muhrdan chiqarilgan nur uchun mas’ul deb hisoblanganlarni bilimning ortishi poklaydigan, oq qiladigan va sinaydigan jarayon sifatida tasvirlangan. Doniyorning birinchi bobida bo‘lgani kabi, oxirgi bobida ham uch farishtaning barchasini o‘z ichiga oladigan birinchi farishtaning uch bosqichi aniqlab ko‘rsatiladi. Birinchi bob birinchi farishtaning abadiy xushxabari bo‘lgani uchun, Doniyorning ikkinchi bobi Vahiy kitobining o‘n to‘rtinchi bobidagi ikkinchi farishtani ifodalaydi; u yerda, xuddi birinchi bobning uch bosqichidagi ikkinchi sinovda bo‘lgani kabi, yirtqichning surati yoki Masihning surati sinovi tasvirlangan.

Because chapters one and two of Daniel represent the first and second angels of Revelation fourteen, chapter three and the test on the Plain of Dura, represents the third angel’s message, with its warning to not receive the mark of the beast. In chapter one of Daniel, Cyrus’ first year is mentioned, and in chapter ten, which is Daniel’s last vision, Cyrus is represented by his third year, but we know that third year is his first year, for Daniel only continued until the first year of Cyrus.

Doniyor kitobining birinchi va ikkinchi boblari Vahiyning o‘n to‘rtinchi bobi birinchi va ikkinchi farishtalarini ifodalagani sababli, uchinchi bob va Dura tekisligidagi sinov esa, yirtqichning tamg‘asini qabul qilmaslik haqidagi ogohlantirishni o‘z ichiga olgan uchinchi farishtaning xabarini ifodalaydi. Doniyorning birinchi bobida Ko‘rashning birinchi yili tilga olinadi, va o‘ninchi bobda — Doniyorning oxirgi vahiyida — Ko‘rash uning uchinchi yili bilan ifodalanadi, ammo biz bilamizki, o‘sha uchinchi yil uning birinchi yilidir, chunki Doniyor faqat Ko‘rashning birinchi yiliga qadar davom etgan.

Cyrus is therefore a symbol of a first year that contains three years. He is a symbol of the first angel’s message. Cyrus’ first year is mentioned in the last verse of Daniel’s first vision, and then again in the first verse of Daniel’s last vision. It is important to recognize the prophetic symbolism of Cyrus, and we are first identifying that he represents the first angel’s message. This can be prophetically ascertained by the fact that Daniel identifies his third year, as his first, but more importantly it is identified by the first decree which he proclaimed.

Shunday ekan, Kir uch yilni o‘z ichiga olgan birinchi yilning timsolidir. U birinchi farishtaning xabarining timsolidir. Kirning birinchi yili Doniyorning birinchi vahiyidagi oxirgi oyatda tilga olinadi, so‘ngra Doniyorning oxirgi vahiyining birinchi oyatida yana qayta zikr etiladi. Kirning bashoratli timsolini anglash muhimdir, va biz avvalo u birinchi farishtaning xabarini ifodalashini aniqlamoqdamiz. Buni bashorat nuqtayi nazaridan shundan bilish mumkinki, Doniyor uning uchinchi yilini birinchi yili deb ko‘rsatadi; ammo bundan ham muhimrog‘i, bu u e’lon qilgan birinchi farmon orqali aniqlanadi.

The struggle that Gabriel was having with the kings of Persia in chapter ten, was in regard to bringing Cyrus to the point where he would follow through and proclaim the first of three decrees, which would allow the Jews to return and rebuild Jerusalem and the temple. The third decree would mark the beginning of the twenty-three hundred year prophecy, which ended when the third angel arrived on October 22, 1844. The third decree represented the third angel, and therefore the first decree of Cyrus, represented the arrival of the first angel in 1798. Cyrus represents the first angel, and for this reason, in the book of Daniel his first year represented three years.

O‘ninchi bobda Jabroilning Fors shohlari bilan olib borgan kurashi, Kirni uch farmondan birinchisini e’lon qilish darajasigacha olib kelish bilan bog‘liq edi; bu farmonlar yahudiylarga qaytib kelib, Quddusni va ma’badni qayta qurishga imkon berar edi. Uchinchi farmon ikki ming uch yuz yillik bashoratning boshlanishini belgiladi; bu bashorat uchinchi farishta 1844-yil 22-oktabrda kelganida yakun topdi. Uchinchi farmon uchinchi farishtani ifodalardi, shuning uchun Kirning birinchi farmoni 1798-yilda birinchi farishtaning kelishini ifodalardi. Kir birinchi farishtani ifodalaydi, va shu sababli Doniyor kitobida uning birinchi yili uch yilni ifodalagan.

Cyrus therefore represents the “time of the end,” for it was when the first angel (Cyrus), arrived in 1798, that the “time of the end” arrived and the book of Daniel was unsealed. The name Cyrus is believed to be derived from the Old Persian word “Kūruš,” which means “sun,” combined with the Elamite word “kursh,” meaning “throne,” indicating a connection to royal authority or kingship. Isaiah addresses these characteristics of Cyrus as well.

Shunday qilib, Kir “oxirzamon”ni ifodalaydi, chunki birinchi farishta (Kir) 1798-yilda kelganida “oxirzamon” ham yetib keldi va Doniyor kitobi muhrdan ochildi. Kir ismi qadimgi forscha “Kūruš” so‘zidan kelib chiqqan, deb hisoblanadi; bu so‘z “quyosh” degan ma’noni anglatadi va “taxt” ma’nosini bildiruvchi elamcha “kursh” so‘zi bilan birikib, shohona hokimiyat yoki podshohlik bilan bog‘liqlikni ko‘rsatadi. Ishayo ham Kirning ana shu xususiyatlariga murojaat qiladi.

> That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else. Isaiah 44:28–45:6.

> Kurus haqida shunday deydiki: “U Mening cho‘ponimdir va barcha xohish-irodamni bajo keltiradi”; hatto Quddusga: “Sen qayta bunyod etilursan”, va Ma’badga: “Poydevoring qo‘yilur”, deb aytadi. Egamiz O‘zining moylanganiga, Kurusga, shunday deydi: “Xalqlarni uning oldida bo‘ysundirish uchun uning o‘ng qo‘lidan tutdim; shohlarning bellarini bo‘shataman, uning oldida ikki tabaqali darvozalarni ochaman, va darvozalar yopilmaydi; Men sening oldingda boraman va qiyshiq joylarni to‘g‘rilayman; mis darvozalarni parcha-parcha qilaman va temir to‘sinlarni kesib tashlayman; qorong‘ulik xazinalarini va maxfiy joylardagi yashirin boyliklarni senga beraman, toki seni noming bilan chaqiruvchi Men — Egamiz, Isroilning Xudosi ekanimni bilesan. Qulim Yoqub va tanlaganim Isroilning haqqi uchun seni hatto noming bilan chaqirdim; Meni tanimagan bo‘lsang-da, senga nom berdim. Men Egamman, va boshqa hech kim yo‘q; Mendan o‘zga Xudo yo‘q; Meni tanimagan bo‘lsang-da, seni quvvatlantirdim; toki quyosh chiqishidan ham, g‘arbdan ham Mendan o‘zga hech kim yo‘qligini bilsinlar. Men Egamman, va boshqa hech kim yo‘q.” Ishayo 44:28–45:6.

Cyrus typified Christ, for he was the Lord’s “anointed” and was called God’s “shepherd,” who builds Jerusalem and lays the foundation of the temple. He is the one involved with the opening of the closed gates, as Christ is He who opens and no man shuts, and shuts and no man opens. And Cyrus is given “the treasures of darkness, and hidden riches of secret places.” Cyrus fulfills several waymarks upon the line of reformatory movements.

Kurush Masihning timsoli edi, chunki u Rabbiyning “moylangan”i bo‘lgan va Quddusni bunyod etuvchi hamda ma’badning poydevorini qo‘yuvchi Xudoning “cho‘poni” deb atalgan. U yopiq darvozalarni ochish bilan bog‘liq bo‘lgan zotdir; xuddi Masih ham shunday Zotki, U ochadi va hech kim yopmaydi, yopadi va hech kim ochmaydi. Va Kurushga “zulmat xazinalari va maxfiy joylarning yashirin boyliklari” berilgan. Kurush islohotchi harakatlar chizig‘i bo‘ylab bir necha yo‘l belgilarini amalga oshiradi.

He marks the time of the end, when the first angel arrives, when the book of Daniel is unsealed and there is then an increase of knowledge that comes from “the treasures of darkness, and hidden riches of secret places.” Those “treasures of darkness, and hidden riches of secret places,” make up the “foundation” that is “built,” and the “temple,” that is to be “laid”. Christ, who was typified by Cyrus, is the Lord’s “anointed,” as Christ was anointed at His baptism. Cyrus is therefore not only the arrival of the first angel, he is also the second angel that empowers the first angel when it descends, as the Holy Spirit descended when Christ was anointed. On October 22, 1844 Christ opened the door or “gate” into the Most Holy Place, which was a gate that had been shut. Cyrus also marks the arrival of the third angel.

U oxirzamon vaqtini belgilaydi: birinchi farishta keladigan, Doniyor kitobi muhrdan yechiladigan va shundan so‘ng “zulmat xazinalari va maxfiy joylarning yashirin boyliklari”dan kelib chiqadigan bilimning ortishi yuz beradigan vaqtni. O‘sha “zulmat xazinalari va maxfiy joylarning yashirin boyliklari” “quriladigan” “poydevor”ni va “qo‘yiladigan” “ma’bad”ni tashkil etadi. Kir tomonidan timsollangan Masih Rabbiyning “moylanganidir”, xuddi Masih O‘zining suvga cho‘mishida moylangani kabi. Shunday ekan, Kir nafaqat birinchi farishtaning kelishidir, balki u, Masih moylanganda Muqaddas Ruh qanday tushgan bo‘lsa, birinchi farishta tushib kelganda unga qudrat beradigan ikkinchi farishtadir ham. 1844-yil 22-oktabrda Masih Eng Muqaddas Joyga olib boruvchi eshikni yoki “darvoza”ni ochdi; bu ilgari yopilgan darvoza edi. Kir, shuningdek, uchinchi farishtaning kelishini ham belgilaydi.

Cyrus is the first angel, and the first angel possesses all the elements of all three angels. Cyrus is the time of the end in 1798, when the first angel arrived. Cyrus represents August 11, 1840 when the message of the first angel was empowered (anointed). He represents the work of laying the foundations, as represented by the production of the 1843 chart in May of 1842. He represents the building of the temple, as the two classes were separated at the first disappointment on April 19, 1844, and he represents the second separation at the great disappointment of October 22, 1844.

Kurus birinchi farishtadir, va birinchi farishta uchala farishtaning barcha unsurlariga egadir. Kurus 1798-yildagi oxirzamonni bildiradi; o‘sha paytda birinchi farishta kelgan edi. Kurus 1840-yil 11-avgustni ifodalaydi; o‘sha vaqtda birinchi farishtaning xabari quvvatlantirilgan (moylangan) edi. U 1842-yil may oyida 1843-jadvalining tayyorlanishi bilan ifodalanganidek, poydevor qo‘yish ishini bildiradi. U ma’badning qurilishini bildiradi, chunki 1844-yil 19-apreldagi birinchi hafsalasi pir bo‘lishda ikki toifa ajratib qo‘yildi, va u 1844-yil 22-oktabrdagi buyuk hafsalasi pir bo‘lishda yuz bergan ikkinchi ajralishni ham bildiradi.

All the waymarks of the reform movement of the Millerites were typified by Cyrus, and therefore those waymarks are also typifying the waymarks of the movement of the one hundred and forty-four thousand. The Millerite movement was preceded by the signs which Christ identified would precede the history of the Millerites.

Millerchilar islohot harakatining barcha yo‘l-belgilari Kir tomonidan oldindan timsollashtirilgan edi; shu bois, o‘sha yo‘l-belgilar bir yuz qirq to‘rt mingliklar harakatining yo‘l-belgilarini ham timsollashtirmoqdadir. Millerchilar harakatidan oldin, Masih Millerchilar tarixidan oldin sodir bo‘lishini ko‘rsatgan alomatlar kelgan edi.

> “Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

> “Bashorat nafaqat Masihning kelishining usuli va maqsadini oldindan aytib beradi, balki odamlar uning yaqinlashganini qachon bilishlari kerakligini ko‘rsatuvchi alomatlarni ham taqdim etadi. Iso shunday dedi: ‘Quyoshda, oyda va yulduzlarda alomatlar bo‘ladi.’ Luqo 21:25. ‘Quyosh qorayadi, oy esa o‘z nurini bermaydi, osmon yulduzlari qulaydi, va osmondagi qudratlar larzaga keladi. Shunda ular Inson O‘g‘lining buyuk qudrat va ulug‘vorlik bilan bulutlarda kelayotganini ko‘radilar.’ Mark 13:24–26. Vahiy oluvchisi ikkinchi kelishdan oldin yuz beradigan alomatlarning birinchisini shunday tasvirlaydi: ‘Katta bir zilzila bo‘ldi; quyosh yungli qopdek qora bo‘lib qoldi, oy esa qondek bo‘ldi.’ Vahiy 6:12.”

> “These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded.” The Great Controversy, 304.

> “Bu alomatlar o‘n to‘qqizinchi asrning boshlanishidan oldin ko‘rildi. Ushbu bashoratning bajo bo‘lishi sifatida, 1755-yilda tarixda qayd etilgan eng dahshatli zilzila yuz berdi.” The Great Controversy, 304.

The signs which announced the Second Coming began shortly before 1798, in 1755. 1798 was the conclusion of the captivity of spiritual Israel in spiritual Babylon, which Sister White teaches was typified by the literal captivity of literal Israel in literal Babylon, that concluded at the end of the seventy years of captivity, when Cyrus entered through the open gates and took Babylon, and slew Belshazzar.

Ikkinchi Kelish haqida xabar bergan alomatlar 1798-yildan sal avval, 1755-yilda boshlandi. 1798-yil ruhiy Isroilning ruhiy Bobil ichidagi asirligining yakuni edi; Opa Uayt ta’lim berishicha, bu voqea haqiqiy Isroilning haqiqiy Bobil ichidagi haqiqiy asirligi bilan timsollangan bo‘lib, o‘sha asirlik yetmish yillik asirlik nihoyasida, Kir ochiq darvozalar orqali kirib Bobilni egallaganida va Belshazarni o‘ldirganida tugagan edi.

> “Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Bugun Xudoning jamoati halok bo‘lgan inson zotining najoti uchun ilohiy rejaning amalga oshirilishini oxiriga yetkazish uchun erkindir. Ko‘p asrlar davomida Xudoning xalqi o‘z erkinliklarining cheklanishiga duchor bo‘ldi. Xushxabarning o‘z sofligida voizlik qilinishi taqiqlangan edi, va odamlarning buyruqlariga bo‘ysunmaslikka jur’at etganlar ustiga eng og‘ir jazolar yog‘dirilar edi. Buning oqibatida, Rabbiyning buyuk axloqiy uzumzori deyarli butunlay qarovsiz qoldi. Xalq Xudo Kalomining nuridan mahrum etildi. Xato va xurofot zulmati haqiqiy dinga oid bilimni o‘chirib yuborish bilan tahdid solardi. Yer yuzidagi Xudoning jamoati, bu shafqatsiz ta’qibning uzoq davri mobaynida, xuddi surgun davrida Bobil asoratida ushlab turilgan Isroil farzandlari kabi haqiqatan ham asirlikda edi.” Prophets and Kings, 714.

The end of the seventy years in Babylon typified 1798, and there were signs that preceded 1798, that announced that Christ’s return was imminent.

Bobildagi yetmish yilning nihoyasi 1798-yilning timsoli edi, va 1798-yildan oldin Masihning qaytishi yaqinlashganini e’lon qilgan alomatlar mavjud edi.

> “The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity.” Prophets and Kings, 551.

> “Kir lashkarining Bobil devorlari oldiga kelishi yahudiylar uchun ularning asirlikdan xalos bo‘lishi yaqinlashayotganining bir belgisi edi. Kir tug‘ilishidan yuz yildan ham ko‘proq vaqt oldin, Ilhom uni nomma-nom tilga olgan va u Bobil shahrini kutilmaganda egallashda hamda asirlikdagi farzandlarning ozod etilishiga yo‘l tayyorlashda bajarishi lozim bo‘lgan aniq ish haqida yozib qo‘yilishiga sabab bo‘lgan edi.” Prophets and Kings, 551.

Cyrus also typified the signs which preceded 1798. The historians are rather vague about the rule of Darius and Cyrus, but God’s Word is clear. The Medo-Persian Empire followed the Empire of Babylon, and the first king of Medo-Persia was Darius, though it was his nephew Cyrus that was the general that took Babylon, the night of Belshazzar’s last party. Cyrus and Darius both typify the time of the end of the seventy-year captivity, that represents the time of the end in 1798, and that also typifies the time of the end in 1989.

Kir ham 1798-yildan oldin kelgan alomatlarni timsollagan. Tarixchilar Doro va Kirning hukmronligi haqida ancha noaniq bayon qiladilar, ammo Xudoning Kalomi ravshandir. Midiya-Fors imperiyasi Bobil imperiyasidan keyin keldi, va Midiya-Forsning birinchi podshohi Doro edi, garchi Belshazarning so‘nggi bazmi kechasida Bobilni olgan sarkarda uning jiyani Kir bo‘lgan bo‘lsa ham. Kir ham, Doro ham yetmish yillik asirlikning oxiri davrini timsollaydi; bu 1798-yildagi oxir zamon vaqtini ifodalaydi va bu, shuningdek, 1989-yildagi oxir zamon vaqtini ham timsollaydi.

The time of the end in the history of Moses was marked by the births of Aaron and Moses, three years apart. That history typified most perfectly the history of Christ, and the time of the end in that history was marked by the birth of John, and six months later the birth of his cousin Jesus. The time of the end has two waymarks, and Darius and Cyrus both mark the end of the captivity of seventy years, that typified the end of the captivity of twelve hundred and sixty years. The deadly wound of the papal beast in 1798, was followed the next year by the death of the one who had rode upon and reigned over that beast. In 1989 Reagan and Bush the first, were both presidents.

Muso tarixidagi oxirzamon vaqti, oralarida uch yil farq bo‘lgan Horun va Musoning tug‘ilishlari bilan belgilangan edi. O‘sha tarix Masih tarixining eng mukammal timsoli edi, va o‘sha tarixdagi oxirzamon vaqti Yahyoning tug‘ilishi hamda olti oy o‘tib uning amakivachchasi Iso tug‘ilishi bilan belgilangan edi. Oxirzamon vaqti ikkita yo‘lbelgiga ega, va Doro bilan Kurush ikkalasi ham yetmish yillik asirlikning tugashini belgilaydi; bu esa bir ming ikki yuz oltmish yillik asirlikning tugashiga timsol edi. 1798-yilda papalik mahluqiga yetkazilgan o‘limli yara, keyingi yili o‘sha mahluq ustiga minib, uning ustidan hukmronlik qilgan kishining o‘limi bilan davom etdi. 1989-yilda Reygan va birinchi Bush ikkalasi ham prezident edilar.

Cyrus marks the signs that announce the coming time of the end, and he marks the time of the end. He marks the increase of knowledge, and the empowerment of the first message when an angel descends, and he marks the work that is then taken up in laying the foundations, the work of building the temple, and the arrival of the third angel when the Messenger of the Covenant suddenly comes to His temple.

Kir oxirzamonning yaqinlashayotganini e’lon qiluvchi alomatlarni belgilaydi, va u oxirzamonning vaqtini ham belgilaydi. U bilimning ortishini, hamda bir farishta tushib kelganda birinchi xabarning qudrat bilan mustahkamlanishini belgilaydi; shuningdek, u o‘shanda poydevorlarni qo‘yish ishida qo‘lga olingan xizmatni, ma’badni qurish ishini, va Ahd Elchisi to‘satdan O‘z ma’badiga kelganida uchinchi farishtaning kelishini ham belgilaydi.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Fors shohi Kirning uchinchi yilida, ismi Beltashatsar deb atalgan Doniyorga bir narsa vahiy qilindi; va u narsa haq edi, ammo belgilangan vaqt uzoq edi; u esa o‘sha narsani anglab yetdi va vahiydan tushuncha hosil qildi. O‘sha kunlarda men, Doniyor, uch to‘la hafta motam tutdim. Men lazzatli non yemadim, og‘zimga na go‘sht, na sharob kirdi, va uch to‘la hafta tugaguncha o‘zimga umuman moy surtmadim. Birinchi oyning yigirma to‘rtinchi kunida esa men buyuk daryo bo‘yida, ya’ni Xiddekel bo‘yida edim. Doniyor 10:1–4.

The symbols of Cyrus and Belteshazzar represent a specific prophetic history in the last days. The symbol of Belteshazzar informs us that the people being represented are the one hundred and forty-four thousand, who are the final generation of covenant people. They are placed in the prophetic history represented by Cyrus, which represents the history which preceded 1798, and 1989, and September 11, 2001, for Cyrus represents all of those waymarks. He also represents the disappointment of July 18, 2020, and even the soon coming Sunday law in the United States. The key to ascertaining where Daniel’s last vision is prophetically placed is ascertained by what Daniel knows.

Kirus va Belteshasarning ramzlari oxirgi kunlardagi muayyan bir bashoratli tarixni ifodalaydi. Belteshasar ramzi bizga shuni bildiradiki, ifodalanayotgan xalq ahd xalqining oxirgi avlodi bo‘lgan bir yuz qirq to‘rt ming kishidir. Ular Kirus bilan ifodalangan bashoratli tarixga joylashtirilgan bo‘lib, Kirus 1798-yildan oldingi tarixni, 1989-yilni va 2001-yil 11-sentabrni ifodalaydi, chunki Kirus ana shu barcha tayanch nuqtalarni ifodalaydi. U, shuningdek, 2020-yil 18-iyuldagi umidsizlikni va hatto Amerika Qo‘shma Shtatlarida tez orada keladigan yakshanba qonunini ham ifodalaydi. Doniyorning oxirgi vahiyi bashorat nuqtayi nazaridan qayerga joylashtirilganini aniqlashning kaliti Doniyor nimani bilishida aniqlanadi.

In verse one Daniel (Belteshazzar), has understanding of both the “thing” and also the “vision”. The “thing,” is the Hebrew word “dabar,” meaning “word”, and it is used by Gabriel to represent the “chazon” vision of the twenty-five hundred and twenty years (“seven times”). The “vision” in verse one, which Daniel understands, is the “mareh” vision of the twenty-three hundred years. God’s covenant people of the last days did not understand the “seven times,” at the time of the end in 1989. They did not understand the “seven times,” until after September 11, 2001, so Daniel must be in the time of the prophetic reform movement represented by Cyrus after September 11, 2001, for Daniel, representing the final prophetic movement, understands both the “thing,” and the “vision”.

Birinchi oyatda Doniyor (Belteshazar) ham “narsa”, ham “vahiy”ni anglaydi. “Narsa” — ibroniycha “dabar” so‘zi bo‘lib, “so‘z” degan ma’noni bildiradi; u Jabroil tomonidan yigirma besh yuz yigirma yil (“yetti vaqt”)lik “chazon” vahiyini ifodalash uchun qo‘llanadi. Birinchi oyatda Doniyor anglaydigan “vahiy” esa yigirma uch yuz yillik “mareh” vahiyidir. Oxirgi kunlardagi Xudoning ahd xalqi 1989-yildagi oxirzamon vaqtida “yetti vaqt”ni tushunmagan edi. Ular “yetti vaqt”ni 2001-yil 11-sentabrdan keyingina tushundilar; shuning uchun Doniyor 2001-yil 11-sentabrdan keyin, Kir orqali ifodalangan bashoratli islohot harakati zamonida bo‘lishi kerak, chunki yakuniy bashoratli harakatni ifodalovchi Doniyor ham “narsa”ni, ham “vahiy”ni anglaydi.

Daniel is identified as being in a twenty-one day period of mourning. “In those days” of mourning Daniel, came to understand the “thing,” and he also had understanding of the “vision.” The truth represented by the “thing” was revealed to Daniel in the days of mourning. God’s people are represented as “mourning” in the reform lines just prior to the Midnight Cry. The mourning is represented by Martha and Mary mourning for Lazarus, just prior to the Triumphal Entry. It was illustrated by the discouragement after the first disappointment in Millerite history as expressed by Jeremiah.

Doniyor yigirma bir kunlik motam davrida bo‘lgani aytiladi. Motamning “o‘sha kunlarida” Doniyor “kalom”ni anglab yetdi, va u “vahiy”ni ham tushundi. “Kalom” ifodalagan haqiqat motam kunlarida Doniyorga ochib berildi. Yarim tun nidosidan sal oldin islohot chiziqlarida Xudoning xalqi “motam tutayotgan” holda tasvirlanadi. Bu motam Tantanalik Kirishdan sal oldin Marta va Maryamning Lazar uchun motam tutishi orqali ifodalanadi. U Millerchilar tarixidagi birinchi umidsizlikdan keyingi ruhiy tushkunlik bilan, Yeremiyo tomonidan ifoda etilganidek, tasvirlab ko‘rsatilgan edi.

> 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. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:16–18.

> So‘zlaring topildi, men esa ularni yedim; so‘zing men uchun qalbimning shodligi va quvonchi bo‘ldi; chunki men Sening noming bilan atalganman, ey lashkarlar Rabbisi bo‘lgan Xudo. Masxarachilar majlisida o‘tirmadim, na xursand bo‘ldim; qo‘ling tufayli yolg‘iz o‘tirdim, chunki Sen meni g‘azab bilan to‘ldirding. Nega dardim uzluksiz, jarohatim esa davolab bo‘lmas bo‘lib, tuzalishni rad etadi? Nahotki Sen men uchun tamoman yolg‘onchi kabi, qurib qoladigan suvlar kabi bo‘lsang? Yeremiyo 15:16–18.

Jeremiah did not “rejoice,” which the citizens of Sodom and Egypt did in Revelation chapter eleven, at the death of the two witnesses. To “not rejoice,” is to mourn. Belteshazzar’s mourning identifies the mourning that is associated with the death of the two witnesses. On July 18, 2020, and November 3, 2020, the two witnesses of the true Protestant horn and Republican horns of the earth beast were slain in the streets of Sodom and Egypt, where also our Lord was crucified. When our Lord was crucified, His disciples began to mourn. Those two witnesses were represented in Revelation chapter eleven, as Moses and Elijah.

Yeremiyo Vahiy kitobining o‘n birinchi bobida Sado‘m va Misr fuqarolari ikki guvohning o‘limi ustidan qilganidek “shodlanmadi”. “Shodlanmaslik” — motam tutish demakdir. Belshazarning motami ikki guvohning o‘limi bilan bog‘liq bo‘lgan motamni ko‘rsatib beradi. 2020-yil 18-iyulda va 2020-yil 3-noyabrda haqiqiy protestant shoxi va yer maxluqining respublikachi shoxlarining ikki guvohi Sado‘m va Misr ko‘chalarida, Rabbimiz ham xochga mixlangan o‘sha joyda, o‘ldirildi. Rabbimiz xochga mixlanganda, Uning shogirdlari motam tuta boshladilar. O‘sha ikki guvoh Vahiy kitobining o‘n birinchi bobida Muso va Ilyos sifatida ifodalangan edi.

There are five references to Christ as Michael in the Scriptures, three in the book of Daniel, one in the book of Jude and another in the book of Revelation. In chapter ten, which we are now considering, Michael is mentioned twice, in verses thirteen and twenty-one, and then again in chapter twelve, verse one. He is identified in Revelation twelve, verse seven. In Jude, Michael is identified as resurrecting Moses, who in Revelation chapter eleven, is one of the witnesses that is dead in the street.

Muqaddas Yozuvlarda Masihning Mikoil sifatida tilga olinishi besh o‘rinda uchraydi: ulardan uchtasi Doniyor kitobida, bittasi Yahudo kitobida, yana bittasi esa Vahiy kitobidadir. Hozir biz ko‘rib chiqayotgan o‘ninchi bobda Mikoil ikki marta — o‘n uchinchi va yigirma birinchi oyatlarda — tilga olinadi, so‘ngra yana o‘n ikkinchi bobning birinchi oyatida eslatiladi. U Vahiy kitobining o‘n ikkinchi bobi, yettinchi oyatida aniqlanadi. Yahudo kitobida Mikoil Musoni tiriltirgan Zot sifatida ko‘rsatiladi; Muso esa Vahiy kitobining o‘n birinchi bobida ko‘chada o‘lik yotgan guvohlardan biridir.

> I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 5–9.

> Shunday ekan, sizlar buni bir vaqtlar bilgan bo‘lsangizlar-da, sizlarga yana eslatmoqchiman: Rabbiy xalqni Misr yurtidan qutqargach, keyinchalik imon keltirmaganlarni halok qildi. Va o‘zlarining avvalgi maqomini saqlamagan, balki o‘z maskanlarini tark etgan farishtalarni ulug‘ kunning hukmigacha zulmat ostida abadiy zanjirlarda saqlab qo‘ydi. Xuddi shuningdek, Sado‘m va G‘amo‘ra hamda ularning atrofidagi shaharlar ham, xuddi shu tarzda zinoga berilib, g‘ayritabiiy jismlar ortidan borib, abadiy olov qasosini tortayotgan holda, ibrat uchun ko‘rsatib qo‘yilgan. Shuningdek, bu nopok xayolparastlar ham badanni bulg‘aydilar, hukmronlikni mensimaydilar va ulug‘ martabalilar haqida yomon gapiradilar. Holbuki bosh farishta Mikoil, Musoning jasadi haqida iblis bilan bahslashib tortishganida, unga qarshi haqoratli ayblov keltirishga jur’at etmadi, balki: “Rabbiy seni koyisin”, dedi. Yahudo 5–9.

In the book of Jude, in the context of both Sodom and Egypt, which represents the great city where Moses and Elijah are slain in Revelation chapter eleven; Christ, represented by Michael, resurrects the body of Moses. Moses and Elijah had been dead for three and a half symbolic days in Revelation chapter eleven, and the days of mourning for Belteshazzar end when Michael comes down out of heaven. Line upon line, Daniel chapter ten verses one through four, are identifying the period of mourning that concludes when the two witnesses are resurrected by Michael.

Yahudo kitobida, Vahiy kitobining o‘n birinchi bobida Muso va Ilyos o‘ldiriladigan buyuk shaharni ifodalovchi Sado‘m va Misrning har ikkisi haqidagi kontekstda, Masih, Mikoyil tomonidan timsollangan holda, Musoning tanasini tiriltiradi. Vahiy kitobining o‘n birinchi bobida Muso va Ilyos uch yarim ramziy kun davomida o‘lik bo‘lgan edilar, va Beltashatsar uchun aza kunlari Mikoyil osmondan tushib kelganida yakuniga yetadi. Satr ustiga satr, Doniyor kitobi o‘ninchi bob birinchi oyatdan to to‘rtinchi oyatgacha, ikki guvoh Mikoyil tomonidan tiriltirilganda yakun topadigan aza davrini aniqlab bermoqda.

We shall continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “The Father chose Moses and Elijah to be his messengers to Christ, and glorify him with the light of Heaven, and commune with him concerning his coming agony, because they had lived upon earth as men; they had experienced human sorrow and suffering, and could sympathize with the trial of Jesus, in his earthly life. Elijah, in his position as a prophet to Israel, had represented Christ, and his work had been, in a degree, similar to that of the Saviour. And Moses, as the leader of Israel, had stood in the place of Christ, communing with him and following his directions; therefore, these two, of all the hosts that gathered around the throne of God, were fittest to minister to the Son of God.

> “Ota Muso bilan Ilyosni Masihga O‘z elchilari bo‘lish, uni Osmonning nuri bilan ulug‘lash va uning kelajakdagi iztiroblari to‘g‘risida u bilan suhbatlashish uchun tanladi, chunki ular yer yuzida inson sifatida yashagan edilar; ular insoniy qayg‘u va azobni boshdan kechirgan edilar va Iso yer yuzidagi hayotida duch kelgan sinovga hamdard bo‘la olardilar. Ilyos, Isroilga payg‘ambar sifatidagi mavqeida, Masihni namoyon etgan edi va uning xizmati ma’lum darajada Najotkorning xizmatiga o‘xshash bo‘lgan edi. Muso esa, Isroilning yo‘lboshchisi sifatida, Masihning o‘rnida turib, u bilan muloqot qilgan va uning ko‘rsatmalariga ergashgan edi; shu bois, Xudoning taxti atrofida to‘plangan barcha lashkarlar orasida, aynan shu ikkovlari Xudoning O‘g‘liga xizmat qilish uchun eng munosib edilar.”

> “When Moses, enraged at the unbelief of the children of Israel, smote the rock in wrath and furnished them the water for which they called, he took the glory to himself; for his mind was so engrossed with the ingratitude and waywardness of Israel that he failed to honor God and magnify his name, in performing the act which He had commanded him to do. It was the plan of the Almighty to frequently bring the children of Israel into straight places, and then, in their great necessity, to deliver them by his power, that they might recognize his special regard for them, and glorify his name. But Moses, in yielding to the natural impulses of his heart, appropriated to himself the honor due to God, fell under the power of Satan, and was forbidden to enter the promised land. Had Moses remained steadfast, the Lord would have brought him to the promised land, and would then have translated him to Heaven without his seeing death.

> “Musо, Isroil farzandlarining imonsizligidan g‘azabga kelib, qahr ila qoyani urib, ular so‘ragan suvni ularga chiqarganida, ulug‘vorlikni o‘ziga oldi; chunki uning fikri Isroilning noshukurligi va qaysarligi bilan shu qadar band bo‘lib qolganki, Xudo unga qilishni buyurgan amalni bajarishda Unga sharaf keltirish va Uning nomini ulug‘lashda ojiz qoldi. Qodiri Mutlaqning rejasi Isroil farzandlarini tez-tez tang ahvolga solib, so‘ngra ularni buyuk ehtiyoj paytida O‘z qudrati bilan qutqarishdan iborat edi, toki ular Uning o‘zlariga bo‘lgan alohida e’tiborini anglab, Uning nomini ulug‘lasinlar. Ammo Muso, yuragining tabiiy mayllariga berilib, Xudoga tegishli bo‘lgan sharafni o‘ziga nisbat berdi, Shaytonning hokimiyati ostiga tushdi va va’da qilingan yurtga kirishi man etildi. Agar Muso sobit qolganida edi, Rabbiy uni va’da qilingan yurtga olib kirgan bo‘lur edi va shundan keyin o‘limni ko‘rmasdan uni Osmonga ko‘targan bo‘lur edi.

> “As it was, Moses passed through death, but the Son of God came down from Heaven and resurrected him before his body had seen corruption. Though Satan contended with Michael for the body of Moses, and claimed it as his rightful prey, he could not prevail against the Son of God, and Moses, with a resurrected and glorified body, was borne to the courts of Heaven, and was now one of the honored two, commissioned by the Father to wait upon his Son.

> “Shunday bo‘ldi: Muso o‘limdan o‘tdi, ammo Xudoning O‘g‘li Osmondan tushib, uning tanasi chirishni ko‘rmasidan oldin uni tiriltirdi. Shayton Musoning jasadi uchun Mixoil bilan tortishib, uni o‘zining qonuniy o‘ljasi deb da’vo qilgan bo‘lsa-da, u Xudoning O‘g‘liga qarshi g‘alaba qila olmadi; Muso esa tiriltirilgan va ulug‘langan tanasi bilan Osmon saroylariga olib chiqildi va endi Ota O‘z O‘g‘liga xizmat qilish uchun tayinlagan sharafli ikkidan biri edi.”

> “By permitting themselves to be so overcome by sleep, the disciples had lost the conversation between the Heavenly messengers and the glorified Redeemer. But as they suddenly awake from profound slumber, and behold the sublime vision before them, they are filled with rapture and awe. As they look upon the radiant form of their beloved Master, they are obliged to shield their eyes with their hands, not being able otherwise to endure the inexpressible glory that clothes his person, and which emits beams of light like those of the sun. For a brief space the disciples behold their Lord glorified and exalted before their eyes, and honored by the radiant beings whom they recognize as the favored ones of God.” The Spirit of Prophecy, volume 2, 329, 330.

> “Uyquning o‘zlarini shu qadar yengib olishiga yo‘l qo‘yganlari sababli, shogirdlar Samoviy xabarchilar bilan ulug‘langan Qutqaruvchi o‘rtasidagi suhbatni boy berdilar. Ammo ular chuqur uyqudan to‘satdan uyg‘onib, ko‘z o‘ngilaridagi ulug‘vor manzarani ko‘rganlarida, zavq va hayratga to‘ladilar. Sevimli Ustozlarining nurlarga burkangan siymosiga boqarkanlar, uning shaxsini qoplagan va quyosh nurlaridek yog‘du sochgan ifoda etib bo‘lmas ulug‘vorlikka boshqacha chiday olmaganlari uchun, ko‘zlarini qo‘llari bilan to‘sishga majbur bo‘ldilar. Qisqa bir lahza davomida shogirdlar o‘z Ko‘chqorlarini ko‘z o‘ngilarida ulug‘langan va yuksaltirilgan holda, hamda Xudoning marhamat topganlari deb tanigan nurafshon zotlar tomonidan izzat-ikrom qilingan holda ko‘rdilar.” The Spirit of Prophecy, volume 2, 329, 330.

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