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# The Revelation of Jesus Christ - Number Nine

Iso Masihning Vahiyi — To‘qqizinchi son

Isaiah’s Final Prophetic Narrative: The Revelation of Christ and the Prophetic Role of the 144,000

Ishayoning yakuniy payg‘ambarlik rivoyati: Masihning vahiy qilinishi va 144 000 ning payg‘ambarlikdagi roli

Author

Jeff Pippenger

Published

November 1, 2023

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The book of Isaiah and especially Isaiah’s final prophetic narrative found in chapters forty through sixty-six is a presentation that emphasizes a handful of important prophetic truths connected directly to the Revelation of Jesus Christ, which is now being unsealed as we approach the close of human probation. One of those truths is the revelation of Alpha and Omega. No other book in the Bible comes close to Isaiah’s testimony of the element of God’s character which illustrates the end of a thing with the beginning of a thing.

Ishayo kitobi, ayniqsa uning qirqinchi bobdan oltmish oltinchi bobgacha bo‘lgan yakuniy payg‘ambarlik bayoni, insoniyatning sinov muddati yakuniga yaqinlashar ekan, hozir muhrdan ochilayotgan Iso Masihning Vahiyiga bevosita bog‘liq bo‘lgan bir nechta muhim payg‘ambarlik haqiqatlarini ta’kidlaydigan taqdimotdir. O‘sha haqiqatlardan biri Alfa va Omegoning vahiysidir. Muqaddas Kitobdagi hech bir boshqa kitob, bir narsaning oxirini uning boshi bilan ko‘rsatib beradigan Xudoning fe’l-atvoridagi unsur haqidagi Ishayoning guvohligiga yaqin ham kela olmaydi.

> Who hath wrought and done it, calling the generations from the beginning? I the Lord, the first, and with the last; I am he. Isaiah 41:4.

> Buni kim amalga oshirdi va qildi, avlodlarni boshidan boshlab chaqirib? Men — Egamiz, birinchi, va oxirgilar bilan birga; Men O‘shaman. Ishayo 41:4.

It is in Isaiah, that God identifies what it is that proves God is God.

Ishayo kitobida Xudo Xudo ekanini isbotlaydigan narsa nima ekanini Xudoning O‘zi bayon qiladi.

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.

> Isroil Shohi va uning Qutqaruvchisi — Lashkarlar Egasi bo‘lgan Egamiz shunday demoqda: Men Birinchiman va Men Oxirgiman; Mendan boshqa Xudo yo‘q. Menga o‘xshab kim da’vat qila oladi, buni e’lon qila oladi va Men uchun tartibga sola oladi, Men qadimiy xalqni tayin etganimdan beri? Kelayotgan narsalarni va hali kelajakda bo‘ladigan narsalarni ularga ko‘rsatsinlar. Qo‘rqmanglar, vahimaga tushmanglar: Men buni o‘sha vaqtdanoq senga aytib, e’lon qilmaganmidim? Sizlar Mening guvohlarimsizlar. Mendan boshqa Xudo bormi? Ha, boshqa Xudo yo‘q; Men boshqa hech birini bilmayman. Ishayo 44:6–8.

Isaiah’s final prophetic narrative emphasizes the perfect and final fulfillment of the arrival of the Comforter that Jesus promised.

Ishayo kitobining yakuniy payg‘ambarlik bayoni Iso va’da qilgan Tasalli Beruvchining kelishining mukammal va yakuniy bajo bo‘lishini ta’kidlaydi.

> Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. For the Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody. Isaiah 51:1–3.

> Menga quloq solinglar, ey adolatga intiluvchilar, ey Egamizni izlovchilar: o‘zingiz yo‘nilgan qoya tomonga va o‘zingiz qazib olingan chuqurning kovagiga qaranglar. Otangiz Ibrohimga va sizlarni dunyoga keltirgan Soroga qaranglar; chunki Men uni yolg‘iz holda chaqirdim, unga baraka berdim va uni ko‘paytirdim. Zero Egamiz Sionga taskin beradi; uning barcha vayron joylariga taskin beradi; Uning sahrosini Edenga o‘xshatadi va Uning cho‘lini Egamizning bog‘idek qiladi; unda shodlik va quvonch topiladi, shukronalik va kuylash ovozi. Ishayo 51:1–3.

The Comforter arrived in July of 2023. Another truth emphasized in Isaiah’s narrative is the hidden, three-step history of the seven thunders, which is the structure of “emeth,” the Hebrew word that was created by the first, thirteenth, and last letters of the Hebrew alphabet.

Tasalli Beruvchi 2023-yilning iyul oyida keldi. Ishayoning bayonida ta’kidlangan yana bir haqiqat shuki, yetti momaqaldiroqning yashirin, uch bosqichli tarixi mavjud bo‘lib, bu ibroniy alifbosining birinchi, o‘n uchinchi va oxirgi harflaridan tashkil topgan ibroniycha “emeth” so‘zining tuzilishidir.

> A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to his enemies. Isaiah 66:6.

> Shahardan shovqinli bir ovoz, ma’baddan bir ovoz, O‘z dushmanlariga jazoni qaytaruvchi Egamizning ovozi eshitiladi. Ishayo 66:6.

Another important truth presented in Isaiah is the role of Islam as the tool of God’s executive judgment upon first the United States, and thereafter the world for the passage of Sunday enforcement.

Ishayo kitobida bayon etilgan yana bir muhim haqiqat shuki, avval Qo‘shma Shtatlar, undan keyin esa butun dunyo ustidan yakshanba qonunini joriy etganlik uchun ijro etiladigan Xudoning hukmi vositasi sifatida Islomning roli mavjuddir.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. Isaiah 27:8.

> U unib chiqqanida, Sen u bilan o‘lchov ila bahslashursan; sharq shamoli kunida U O‘zining qattiq shamolini to‘xtatadi. Ishayo 27:8.

All of these truths could be categorized as components of the message of the Midnight Cry, which is the parable of the ten virgin’s representation of the message of the Revelation of Jesus Christ that the Father gave to Jesus, who gave it to Gabriel, that gave it to John, who wrote it out and sent it to the churches. We have been employing Isaiah’s last narrative, to support the line of prophetic events beginning in chapter eleven of Revelation, and we have now arrived at chapter twelve, where we find the woman clothed with the sun is portrayed with the symbolism that is so soundly upheld by Isaiah, that being; that Christ illustrates the end of a thing, with the beginning of a thing.

Bu haqiqatlarning barchasini Tungi Faryod xabarining tarkibiy qismlari sifatida tasniflash mumkin; bu xabar o‘n bokira haqidagi masalning, Vahiyning xabari — ya’ni Ota Iso Masihga bergan, Iso esa Jabroilga bergan, Jabroil Yuhannoga bergan, Yuhanno uni yozib chiqib jamoatlarga yuborgan Iso Masih Vahiysining xabari — ni ifodalashidir. Biz Ishayoning so‘nggi rivoyatidan Vahiy kitobining o‘n birinchi bobidan boshlanuvchi bashoratli voqealar qatorini qo‘llab-quvvatlash uchun foydalanib keldik, va endi biz o‘n ikkinchi bobga yetib keldik; bu yerda quyoshga burkangan ayol Ishayo tomonidan shu qadar mustahkam tasdiqlangan ramziylik bilan tasvirlanadi; ya’ni Masih bir narsaning oxirini bir narsaning boshlanishi bilan tasvirlaydi.

> And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.

> Va osmonda buyuk bir alomat ko‘rindi: quyoshga burkangan bir ayol, oyoqlari ostida oy, boshida esa o‘n ikki yulduzdan iborat toj bor edi. U homilador bo‘lib, to‘lg‘oq azobida faryod chekardi va tuqqani qiynalardi. So‘ng osmonda yana bir alomat ko‘rindi; va mana, yetti boshli va o‘n shoxli, boshlarida yetti toj bo‘lgan ulkan qizil ajdarho paydo bo‘ldi. Uning dumi osmon yulduzlarining uchdan bir qismini sudrab, ularni yerga uloqtirdi; va ajdarho tug‘ishga hozirlangan ayolning oldida turdi, toki u tug‘ishi bilanoq uning bolasini yutib yuborsin. Va ayol barcha xalqlarni temir tayoq bilan boshqaradigan bir o‘g‘il farzandni tug‘di; va uning bolasi Xudo huzuriga, Uning taxtiga olib ketildi. Vahiy 12:1–5.

The woman of Revelation twelve is a symbol of God’s chosen people throughout history. The twelve tribes of ancient literal Israel represent the beginning of God’s chosen covenant people. The twelve tribes typify the ending of ancient literal Israel, when Christ selected twelve disciples. Those twelve disciples at the end of ancient literal Israel, were also the twelve apostles at the beginning of modern spiritual Israel. Two beginning witnesses and one ending witness combine to establish three witnesses that identify the one hundred and forty-four thousand as the ending of modern spiritual Israel.

Vahiy kitobining o‘n ikkinchi bobidagi ayol tarix davomida Xudoning tanlangan xalqining ramzidir. Qadimgi tom ma’nodagi Isroilning o‘n ikki qabilasi Xudoning tanlangan ahd xalqining boshlanishini ifodalaydi. O‘n ikki qabila Masih o‘n ikki shogirdni tanlagan paytda qadimgi tom ma’nodagi Isroilning yakunini timsollaydi. Qadimgi tom ma’nodagi Isroilning oxirida bo‘lgan o‘sha o‘n ikki shogird, ayni paytda zamonaviy ruhiy Isroilning boshida turgan o‘n ikki havoriy ham edi. Ikki boshlanish guvohi va bir yakun guvohi birlashib, bir yuz qirq to‘rt mingni zamonaviy ruhiy Isroilning yakuni sifatida aniqlovchi uch guvohni hosil qiladi.

The one hundred and forty-four thousand are also the ensign that was cast out by their brethren. They are the ensign that was a valley of dead dry bones lying in the street of the great city of Sodom and Egypt, who were murdered by the beast that ascended out of the bottomless pit. They are the ensign, that are the stones of the crown, which the woman is wearing upon her head.

Yuz qirq to‘rt ming kishi, shuningdek, o‘z birodarlari tomonidan uloqtirib tashlangan bayroqdir. Ular Sodom va Misr deb ataluvchi ulug‘ shaharning ko‘chasida yotgan quruq o‘lik suyaklar vodiysi bo‘lgan, tubsizlik qa’ridan ko‘tarilgan maxluq tomonidan o‘ldirilgan bayroqdir. Ular bayroqdir, ya’ni ayol boshida taqib yurgan tojning toshlaridir.

> And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.

> Va o‘sha kuni ularning Xudosi bo‘lgan Egamiz ularni O‘z xalqining suruvi kabi najot etadi; chunki ular Uning yurtida bayroqdek baland ko‘tarilgan toj toshlari kabi bo‘ladilar. Zakariyo 9:16.

The ensign, which is the one hundred and forty-four thousand are stones, as is Christ.

Nishon, ya’ni yuz qirq to‘rt ming, Masih singari toshlardir.

> And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 1 Corinthians 10:4.

> Va barchasi bir xil ruhiy ichimlikni ichdilar, chunki ular o‘zlariga ergashib yurgan o‘sha ruhiy Qoyadan ichar edilar; o‘sha Qoya esa Masih edi. 1 Korinfliklarga 10:4.

Christ typifies the one hundred and forty-four thousand, and Peter agrees with Paul that Christ is the “living stone” that was disallowed, and Peter also identified that God’s people are also “lively stones.”

Masih bir yuz qirq to‘rt mingni timsollaydi, va Butrus Pavlusga qo‘shilib, Masih rad etilgan “tirik tosh” ekanini tasdiqlaydi; Butrus, shuningdek, Xudoning xalqi ham “tirik toshlar” ekanini ko‘rsatadi.

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:4, 5.

> Uning oldiga kelinglar: U tirik toshdir, odamlar tomonidan rad etilgan, ammo Xudo tomonidan tanlangan va qadrli. Sizlar ham tirik toshlar sifatida ruhiy bir uy, muqaddas ruhoniylik bo‘lib bunyod etilmoqdasizlar, toki Iso Masih orqali Xudoga maqbul bo‘lgan ruhiy qurbonliklarni keltirasizlar. 1 Butrus 2:4, 5.

The one hundred and forty-four thousand are not only the stones in the woman’s crown, they are the crown itself.

Yuz qirq to‘rt ming kishi nafaqat ayolning tojidagi toshlardir, balki ular tojning o‘zidir.

> For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Isaiah 62:1–3.

> Sionning haqqi uchun men sukut saqlamayman, Quddusning haqqi uchun esa to uning solihligi yorug‘lik kabi porlamaguncha va najoti yonib turgan mash’aladek ko‘rinmaguncha tinch olmayman. Shunda xalqlar sening solihligingni, barcha shohlar esa sening ulug‘vorligingni ko‘radilar; va sen Egamizning og‘zi belgilaydigan yangi nom bilan atalursan. Sen yana Egamizning qo‘lida shon-sharaf toji, Xudoyingning qo‘lida shohona diadema bo‘lursan. Ishayo 62:1–3.

Christ typifies the one hundred and forty-four thousand. He is the Rock, and they are “stones.” They are a “crown of glory in the hand of the Lord,” and Christ is the crown of glory.

Masih bir yuz qirq toʻrt mingni timsol qiladi. U Qoya, ular esa “toshlar”dir. Ular “Egamizning qoʻlidagi shon-sharaf tojidir”, Masih esa shon-sharaf tojidir.

> In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. Isaiah 28:5, 6.

> O‘sha kuni Sarvari Olam O‘z xalqining qoldig‘i uchun ulug‘vorlik toji va go‘zallik diademasi bo‘lur, hukm kursisida o‘tirganga adolat ruhi bo‘lur, jangni darvozagacha qaytaradiganlarga esa quvvat bo‘lur. Ishayo 28:5, 6.

When considering the number twelve in the context of beginning and ending, the woman represents the chosen covenant people from ancient Israel at mount Sinai, until the history of the one hundred and forty-four thousand. They have been typified by Christ, and His birth typified the resurrection of the dead dry bones from the street where they had been murdered on July 18, 2020. The two-step process that Ezekiel thirty-seven so succinctly identifies, that brings those two prophets to life, is ‘first mentioned’ in the creation of Adam.

O‘n ikki soni boshlanish va yakun nuqtayi nazaridan ko‘rib chiqilganda, ayol qadimgi Isroildan, Sinay tog‘ida tanlangan ahd xalqi sifatida, bir yuz qirq to‘rt ming kishining tarixigacha bo‘lgan xalqni ifodalaydi. Ular Masih orqali timsollashtirilgan bo‘lib, Uning tug‘ilishi 2020-yil 18-iyul kuni o‘ldirilgan ko‘chada yotgan quruq suyaklarning tirilishiga timsol bo‘lgan. Hizqiyol o‘ttiz yettinchi bob nihoyatda lo‘nda tarzda ko‘rsatib bergan, o‘sha ikki payg‘ambarni hayotga keltiradigan ikki bosqichli jarayon ilk bor Odamning yaratilishida “birinchi marta tilga olinadi”.

Adam was created in two steps. He was first formed, then Christ breathed the breath of life into him, just as the breath from the four winds in Ezekiel brought the dry bones to life. Adam was created a fully mature man, but his creation was none the less, his birth. The one hundred and forty-four thousand are born after three and a half symbolic days of lying dead in the street that runs through the valley of death. The one hundred and forty-four thousand are born by the woman that gave birth to the “man child: that was to rule with an iron rod.” As the symbol of the church throughout history, the woman of Revelation twelve represents the same symbolism as the “mountain” of Daniel two.

Odam ikki bosqichda yaratildi. Avval u shakllantirildi, so‘ng Masih uning ichiga hayot nafasini pufladi; xuddi Hizqiyolda to‘rt shamoldan kelgan nafas quruq suyaklarni tiriltirgani kabi. Odam to‘la voyaga yetgan inson sifatida yaratildi, biroq shunga qaramay, uning yaratilishi uning tug‘ilishi edi. Bir yuz qirq to‘rt ming kishi o‘lim vodiysi orqali o‘tadigan ko‘chada o‘lik holda uch yarim ramziy kun yotganlaridan so‘ng tug‘iladi. Bir yuz qirq to‘rt ming kishi “temir tayoq bilan boshqarishi kerak bo‘lgan erkak farzand”ni tug‘gan ayol tomonidan tug‘iladi. Tarix davomida jamoatning timsoli sifatida, Vahiy kitobining o‘n ikkinchi bobidagi ayol Doniyor ikkinchi bobidagi “tog‘” bilan ayni ramziylikni ifodalaydi.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Vahiy — muhrlangan kitob, ammo ayni paytda ochilgan kitob hamdir. Unda bu yer yuzining tarixidagi oxirgi kunlarda yuz berishi lozim bo‘lgan ajoyib voqealar qayd etilgan. Bu kitobning ta’limotlari aniqdir, sirli va tushunarsiz emas. Unda Doniyorda bo‘lgani kabi ayni bashorat yo‘nalishi davom ettiriladi. Xudo ayrim bashoratlarni takrorlagan; shu tariqa ularga muhim ahamiyat berilishi lozimligini ko‘rsatgan. Rabbiy katta ahamiyatga ega bo‘lmagan narsalarni takrorlamaydi.” Qo‘lyozma nashrlari, 9-jild, 8.

The same line of prophecy that is found in Daniel is taken up in the Revelation. Daniel’s stone, that is cut out of the mountain without hands, is Peter’s “lively stones,” who “are built up a spiritual house, an holy priesthood,” and Daniel’s stone also represents, the one hundred and forty-four thousand. The mountain is God’s church through history.

Doniyorda uchraydigan xuddi shu bashorat chizig‘i Vahiy kitobida ham davom ettiriladi. Doniyorning qo‘lsiz tog‘dan kesib olingan toshi — Butrus tilga olgan “tirik toshlar”dir; ular “ruhiy uy, muqaddas ruhoniylik” qilib bunyod etiladilar; va Doniyorning toshi, shuningdek, yuz qirq to‘rt mingni ham ifodalaydi. Tog‘ esa tarix davomida Xudoning jamoatidir.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.

> Va o‘sha shohlar kunlarida osmonning Xudosi bir saltanatni tiklaydiki, u hech qachon vayron qilinmaydi; va bu saltanat boshqa xalqqa qoldirilmaydi, balki u barcha bu saltanatlarni parchalab, barham topdiradi, o‘zi esa abadiy turadi. Sen qo‘lsiz holda tog‘dan kesib olingan toshni ko‘rganing va uning temirni, bronzani, loyni, kumushni hamda oltinni parcha-parcha qilganini ko‘rganing bois, ulug‘ Xudo shohga bundan keyin yuz beradigan narsalarni ayon qildi; tush aniqdir, uning ta’biri esa ishonchlidir. Doniyor 2:44, 45.

The Midnight Cry message of the one hundred and forty-four thousand is also represented as the latter rain, and it is in the time of the latter rain that God ‘sets up’ the kingdom represented by Daniel’s stone.

Yuz qirq to‘rt mingning Yarim tun nidosi xabari shuningdek keyingi yomg‘ir sifatida ham ifodalanadi, va aynan keyingi yomg‘ir vaqtida Xudo Doniyorning toshi bilan ifodalangan shohlikni «tiklaydi».

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Keyingi yomg‘ir pok bo‘lganlarning ustiga kelmoqda — o‘shanda hamma uni ilgarigidek qabul qiladi.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> “To‘rt farishta qo‘yib yuborganda, Masih O‘z shohligini o‘rnatadi. So‘nggi yomg‘irni o‘z qo‘lidan kelgan barcha ishni qilayotganlargina qabul qiladilar. Masih bizga yordam berar edi. Barchamiz Xudoning inoyati bilan, Iso qoni orqali g‘olib bo‘lishimiz mumkin edi. Butun osmon bu ishga qiziqmoqda. Farishtalar qiziqmoqda.” Spalding and Magan, 3.

The four winds of Islam are released at the Sunday law, and then Christ sets up His kingdom. It takes place in the days of the spiritual kingdoms of Daniel chapter two. The last four spiritual kingdoms in Nebuchadnezzar’s dream, were typified by the first four literal kingdoms. Literal Babylon, Medo-Persia, Greece and Rome represent spiritual Babylon, Medo-Persia, Greece and Rome.

Islomning to‘rt shamoli yakshanba qonuni paytida qo‘yib yuboriladi, so‘ngra Masih O‘z saltanatini barpo etadi. Bu voqea Doniyor kitobining ikkinchi bobidagi ruhiy shohliklar kunlarida sodir bo‘ladi. Navuxadnazar tushidagi so‘nggi to‘rt ruhiy shohlik, birinchi to‘rt so‘zma-so‘z shohlik orqali timsollangan edi. So‘zma-so‘z Bobil, Midiya-Fors, Yunoniston va Rim ruhiy Bobil, Midiya-Fors, Yunoniston va Rimni ifodalaydi.

Spiritual Babylon is the head of gold, that received a deadly wound in 1798, as typified by Nebuchadnezzar being temporarily removed from power for “seven times.” When the three-fold union of the dragon, the beast and the false prophet form the eighth kingdom, that is of the seven, it will be made up of all the spiritual kingdoms, represented in Nebuchadnezzar’s image of chapter two. The papacy dead and the papacy resurrected, are the spiritual head of gold in the beginning and the ending of four spiritual kingdoms of the image. The United States, as the second of the four kingdoms, is represented as spiritual Medo-Persia. The United Nations, as the third of the four kingdoms is represented as spiritual Greece and together, they all make up the three-fold union of the dragon, the beast and the false prophet to establish the eighth kingdom, that is of the seven. The papacy is the antichrist and seeks to counterfeit Christ. In this regard; of the last four spiritual kingdoms, the papacy is the first and the last.

Ruhiy Bobil — “yetti zamon” davomida Navuxadnazar hokimiyatdan vaqtincha chetlatilgani orqali oldindan timsollanganidek — 1798-yilda halokatli yara olgan oltin boshdir. Ajdarho, mahluq va soxta payg‘ambarning uch tomonlama ittifoqi yettidan bo‘lgan sakkizinchi shohlikni tashkil etganida, u ikkinchi bobdagi Navuxadnazar haykalida ifodalangan barcha ruhiy shohliklardan tarkib topgan bo‘ladi. Papalikning o‘lik holati va papalikning tiriltirilgan holati haykalning to‘rtta ruhiy shohligining boshida ham, oxirida ham ruhiy oltin boshdir. Qo‘shma Shtatlar to‘rtta shohlikning ikkinchisi sifatida ruhiy Midiya-Fors deb ifodalanadi. Birlashgan Millatlar Tashkiloti esa to‘rtta shohlikning uchinchisi sifatida ruhiy Yunoniston deb ifodalanadi va ularning barchasi birgalikda yettidan bo‘lgan sakkizinchi shohlikni barpo etish uchun ajdarho, mahluq va soxta payg‘ambarning uch tomonlama ittifoqini tashkil qiladi. Papalik masihga qarshi kuchdir va Masihga soxta taqlid qilishga intiladi. Shu ma’noda, so‘nggi to‘rtta ruhiy shohlik orasida papalik birinchi ham, oxirgi hamdir.

The stone cut out of the mountain, becomes a kingdom that fills the whole earth, and it is set up as an ensign in “the days of these kings,” for all of the spiritual kingdoms of the image are actively represented in “the last days.” The lifting up of the ensign, which is the setting up of Christ’s kingdom takes place when the four winds of Islam are released, and the latter rain is poured out without measure at the Sunday law.

Tog‘dan kesib olingan tosh butun yer yuzini to‘ldiradigan bir shohlikka aylanadi va u “bu shohlarning kunlarida” bayroq sifatida tiklanadi, chunki tasvirning barcha ruhiy shohliklari “oxirgi kunlarda” faol ravishda namoyon bo‘ladi. Bayroqning ko‘tarilishi, ya’ni Masihning shohligining tiklanishi, Islomning to‘rt shamoli qo‘yib yuborilganda va yakshanba qonuni paytida keyingi yomg‘ir o‘lchovsizlik bilan yog‘dirilganda sodir bo‘ladi.

The stone cut out of the mountain will break in pieces all of earth’s spiritual kingdoms, represented by “the iron, the brass, the clay, the silver, and the gold.” The one hundred and forty-four thousand represent Christ, who in Revelation twelve is “the man child,” whose birth typified the birth of the one hundred and forty-four thousand. The “man child” is to “rule all nations with a rod of iron.” With that rod, he will break the nations.

Tog‘dan kesib olingan tosh yer yuzining “temir, mis, loy, kumush va oltin” bilan ifodalangan barcha ruhiy shohliklarini chil-chil qiladi. Bir yuz qirq to‘rt ming Masihni ifodalaydi; Vahiy kitobining o‘n ikkinchi bobida U “erkak bola” deb ataladi, uning tug‘ilishi esa bir yuz qirq to‘rt mingning tug‘ilishiga timsol bo‘lgan edi. “Erkak bola” “barcha xalqlarni temir tayoq bilan boshqarishi” kerak. U o‘sha tayoq bilan xalqlarni parcha-parcha qiladi.

> I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. Psalm 2:7–9.

> Farmonni e’lon qilaman: Egamiz menga dedi: Sen Mening O‘g‘limsan; bugun Men Seni tug‘dirdim. Mendan so‘ra, va Men xalqlarni Senga meros, yerning chekka-chekka qismlarini esa mulking qilib beraman. Sen ularni temir tayoq bilan sindirasan; kulolning idishiday parchalab tashlaysan. Zabur 2:7–9.

The Son of God was begotten of the Father. Many take this truth and wrest it to their own destruction. “Begotten” means to give birth, but we know there was never a time when Christ was not in existence.

Xudoning O‘g‘li Otadan tug‘ilgan. Ko‘plar bu haqiqatni olib, uni o‘zlarining halokatiga burib talqin qiladilar. “Tug‘ilgan” so‘zi dunyoga keltirishni anglatadi, ammo biz bilamizki, Masih mavjud bo‘lmagan biron vaqt hech qachon bo‘lmagan.

> “‘Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron.’ Before the last developments of the work of apostasy there will be a confusion of faith. There will not be clear and definite ideas concerning the mystery of God. One truth after another will be corrupted. ‘And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.’ There are many who deny the preexistence of Christ, and therefore deny his divinity; they do not accept him as a personal Saviour. This is a total denial of Christ. He was the only-begotten Son of God, who was one with the Father from the beginning. By him the worlds were made.” Signs of the Times, May 28, 1894.

> “‘Endi Ruh ochiqdan-ochiq aytadiki, keyingi zamonlarda ba’zilar e’tiqoddan qaytib, aldoqchi ruhlarga va jinlarning ta’limotlariga quloq soladilar; munofiqlik ila yolg‘on so‘zlaydilar; ularning vijdoni go‘yo qizdirilgan temir bilan kuydirilgandek bo‘lur.’ Murtadlik ishining so‘nggi rivojlanishlaridan oldin e’tiqod borasida chalkashlik bo‘ladi. Xudoning siri to‘g‘risida ravshan va aniq tushunchalar bo‘lmaydi. Bir haqiqat ortidan yana biri buzib ko‘rsatiladi. ‘Va e’tirozsiz, taqvodorlik siri ulug‘dir: Xudo tanada zohir bo‘ldi, Ruhda oqlanib tasdiqlandi, farishtalarga ko‘rindi, g‘ayriyahudiylar orasida voizlik qilindi, dunyoda Unga iymon keltirildi, ulug‘vorlik ichra ko‘tarib olindi.’ Masihning avvaldan mavjudligini inkor etadiganlar ko‘p, shu sababli Uning ilohiyligini ham inkor etadilar; ular Uni shaxsiy Najotkor sifatida qabul qilmaydilar. Bu Masihni butunlay inkor etishdir. U boshidan boshlab Ota bilan bir bo‘lgan Xudoning yagona tug‘ilgan O‘g‘li edi. Olamlar U orqali yaratildi.” Signs of the Times, May 28, 1894.

When Christ is identified as the “begotten” of the Father, it is identifying a truth associated with Christ, a truth that is destroyed, if it is forced into the model of human parenthood. We cannot evaluate God from our human perspective. We can only evaluate God as He presents us with His evaluation of Himself.

Masih Ota tomonidan “tug‘ilgan” deb ta’riflanganda, bu Masih bilan bog‘liq bo‘lgan bir haqiqatni ifodalaydi; agar u insoniy ota-onalik andozasiga zo‘rlab moslashtirilsa, bu haqiqat buziladi. Biz Xudoni o‘z insoniy nuqtayi nazarimizdan kelib chiqib baholay olmaymiz. Biz Xudoni faqat U O‘zi haqida bizga taqdim etgan bahoga ko‘ra baholay olamiz.

> Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:7–9.

> Yovuz o‘z yo‘lini, nohaq kishi esa o‘z fikrlarini tark etsin; va u Egamizga qaytsin, shunda U unga rahm qiladi; va Xudoyimizga qaytsin, chunki U mo‘l-ko‘l kechiradi. Zero Mening fikrlarim sizlarning fikrlaringiz emas, sizlarning yo‘llaringiz ham Mening yo‘llarim emas, deydi Egamiz. Zero osmonlar yerdan qanchalik baland bo‘lsa, Mening yo‘llarim ham sizlarning yo‘llaringizdan, Mening fikrlarim esa sizlarning fikrlaringizdan shunchalik balanddir. Ishayo 55:7–9.

To wrest the word “begotten” in order to identify that there was a time when the Father gave birth to Christ, is to give “heed to seducing spirits, and doctrines of devils.” For the purpose of our current study, I am simply identifying that the woman of Revelation twelve was to give birth to the “man child” that is to rule the nations with a rod of iron. The one hundred and forty-four thousand will also rule the nations with a rod of iron.

Masihni Ota qachondir tug‘ib qo‘ygan, degan fikrni ilgari surish uchun “tug‘ilgan” so‘zini buzib talqin qilish, “aldovchi ruhlar va jinlarning ta’limotlariga quloq tutish”dir. Hozirgi tadqiqotimiz maqsadi uchun men shunchaki Vahiy kitobining o‘n ikkinchi bobidagi ayol temir tayoq bilan xalqlar ustidan hukmronlik qiladigan “o‘g‘il farzand”ni tug‘ishi kerak bo‘lganini ko‘rsatmoqdaman. Bir yuz qirq to‘rt ming kishi ham xalqlar ustidan temir tayoq bilan hukmronlik qiladi.

The church of Thyatira returns when the papacy’s deadly wound is healed at the Sunday law. In that history, the promise given to God’s people is that those who overcome will rule the “nations” with “a rod of iron.”

Yakshanba qonuni davrida papalikning o‘limli yarasi tuzalganida, Tiyatira jamoati qaytadi. O‘sha tarixda Xudoning xalqiga berilgan va’da shuki, g‘olib chiqqanlar “xalqlar” ustidan “temir tayoq” bilan hukmronlik qiladilar.

> And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. Revelation 2:26, 27.

> G‘olib kelgan va Mening ishlarimni oxirigacha saqlagan kishiga xalqlar ustidan hokimiyat beraman. U ularni temir tayoq bilan boshqaradi; ular kulolning idishlari singari chil-chil bo‘lib parchalanadi; xuddi Men ham Otamdan qabul qilganimdek. Vahiy 2:26, 27.

God’s people who are in the final manifestation of the church of Thyatira, are the one hundred and forty-four thousand. The woman in the beginning gave birth to Christ and in the end, she gives birth to the one hundred and forty-four thousand, who follow the Lamb.

Tiyatira jamoatining yakuniy namoyon bo‘lishida bo‘lgan Xudoning xalqi — bir yuz qirq to‘rt ming kishidir. Ayol boshida Masihni tug‘di, oxirida esa U Qo‘ziga ergashadigan bir yuz qirq to‘rt mingni tug‘adi.

> 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. Revelation 14:3, 4.

> Va ular taxt oldida, to‘rt maxluq va oqsoqollar oldida go‘yo yangi bir qo‘shiq kuyladilar; va bu qo‘shiqni yerdan qutqarib olingan yuz qirq to‘rt ming kishidan boshqa hech kim o‘rgana olmas edi. Bular ayollar bilan bulg‘anmaganlardir; chunki ular bokiralardir. Bular Qo‘zi qayerga bormasin, Uning ortidan ergashadiganlardir. Bular odamlar orasidan qutqarib olinib, Xudoga va Qo‘ziga atab birinchi hosil bo‘lganlardir. Vahiy 14:3, 4.

Christ was born “first”, and the one hundred and forty-four thousand follow the Lamb, so they are born “last”. Christ was “caught up to God”, just as were the two witnesses of Revelation eleven. Both of her children ascend to the Father.

Masih “birinchi” bo‘lib tug‘ildi, yuz qirq to‘rt ming esa Qo‘ziga ergashadi, shuning uchun ular “oxirgi” bo‘lib tug‘iladilar. Masih “Xudoning huzuriga ko‘tarib olindi”, xuddi Vahiy kitobining o‘n birinchi bobidagi ikki guvoh kabi. Uning har ikkala farzandi ham Otaning huzuriga ko‘tariladi.

> And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 2:5.

> Va u barcha xalqlarni temir tayoq bilan boshqarishi kerak bo‘lgan bir O‘g‘il farzandni tug‘di; va uning farzandi Xudo huzuriga, Uning taxtiga olib ketildi. Vahiy 2:5.

Christ, as the Lord of Hosts, is also the “portion of Jacob,” and Israel is “the rod of his inheritance,” and Israel is also His “battle ax and” His “weapons of war” who He uses to “break in pieces the nations.”

Masih, Lashkarlar Rabbi sifatida, shu bilan birga “Yoqubning ulushi”dir, Isroil esa “Uning merosining tayoqchasi”dir; va Isroil shuningdek Uning “jang boltasi” hamda “urush qurollari”dir; U ular orqali “xalqlarni parcha-parcha qiladi”.

> The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the Lord of hosts is his name. Thou art my battle ax and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms. Jeremiah 51:19, 20.

> Yoqubning ulushi ular kabi emas; chunki U hamma narsaning Yaratuvchisidir; Isroil esa Uning merosi tayog‘idir: Uning nomi lashkarlar Egasi — Rabbiydir. Sen Mening jang boltam va urush qurollarimsan; chunki sen bilan xalqlarni parcha-parcha qilaman, va sen bilan shohliklarni vayron qilaman. Yeremiyo 51:19, 20.

Christ and the one hundred and forty-four thousand both rule and break the nations in pieces with a rod of iron. Christ is the “portion of Jacob,” but so too are His people.

Masih ham, bir yuz qirq to‘rt ming kishi ham xalqlar ustidan hukmronlik qiladi va ularni temir tayoq bilan parchalab tashlaydi. Masih “Yoqubning ulushi”dir, ammo Uning xalqi ham shundaydir.

> For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

> Chunki Egamizning ulushi Uning xalqidir; Yoqub Uning merosi ulushidir. Qonunlar takrori 32:9.

The stone cut out of the mountain, representing God’s church is the final manifestation of His church that fills the earth with His glory, and they are used as God’s battle ax to strike the feet of the image and turn those kingdoms into the “chaff of the summer threshing floors.” Those kingdoms are blown away by the wind.

Tog‘dan kesib olingan tosh, Xudoning jamoatini ifodalab, Uning butun yer yuzini O‘zining ulug‘vorligi bilan to‘ldiradigan jamoatining so‘nggi namoyon bo‘lishidir; va ular Xudoning jang boltasi sifatida tasvirning oyoqlarini urib, o‘sha shohliklarni “yozgi xirmonlarning somon-changiga” aylantirish uchun ishlatiladilar. O‘sha shohliklarni shamol uchirib ketadi.

> Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. Daniel 2:35.

> Shunda temir, loy, mis, kumush va oltin birgalikda bo‘lak-bo‘lak qilinib, yozgi xirmonlarning somon-tuprog‘idek bo‘lib qoldi; shamol ularni uchirib ketdi, shundayki, ulardan hech qanday iz topilmadi; butga urilgan tosh esa ulkan tog‘ga aylandi va butun yer yuzini to‘ldirdi. Doniyor 2:35.

It was needful to place the symbolism of the woman in the context of the ensign that is lifted up to heaven, for Revelation chapter twelve identifies the beginning of a war between Christ and Satan that began in heaven, and in so doing it is identifying a war in heaven that identifies the end of the great controversy between Christ and Satan. Revelation chapters twelve and thirteen illustrate the final war of the great controversy, and they do so by illustrating Satan’s representatives and the one hundred and forty-four thousand battling in the heavens.

Ayol timsolini osmonga ko‘tarilgan nishon kontekstida joylashtirish zarur edi, chunki Vahiy kitobining o‘n ikkinchi bobi Masih bilan Shayton o‘rtasidagi, osmonda boshlangan urushning boshlanishini aniqlab beradi; va shu tariqa u osmonda bo‘ladigan shunday bir urushni ko‘rsatadiki, u Masih bilan Shayton o‘rtasidagi buyuk kurashning yakunini belgilab beradi. Vahiy kitobining o‘n ikkinchi va o‘n uchinchi boblari buyuk kurashning so‘nggi urushini tasvirlaydi va buni Shaytonning vakillari hamda bir yuz qirq to‘rt ming kishining osmonlarda jang qilayotganini ko‘rsatish orqali qiladi.

In the next article, we will proceed to address the war in heaven in the “last days” that was typified by the war in heaven that began in the beginning.

Keyingi maqolada, biz boshida boshlangan osmondagi urushning timsoli bo‘lgan “oxirgi kunlar”dagi osmondagi urush masalasini ko‘rib chiqishga o‘tamiz.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Va men yer yuzidan chiqib kelayotgan boshqa bir hayvonni ko‘rdim; uning qo‘zichoqnikiga o‘xshash ikki shoxi bor edi, va u ajdaho singari so‘zlar edi. U uning oldida birinchi hayvonning butun hokimiyatini ishga solar va yer yuzini hamda unda yashovchilarni o‘limli yarasi tuzalgan birinchi hayvonga sajda qilishga majbur etar edi. U buyuk mo‘jizalar ko‘rsatar, hatto odamlar ko‘zi oldida osmondan yerga olov tushirar edi. Va hayvon huzurida ko‘rsatishga vakolat berilgan mo‘jizalari vositasida yer yuzida yashovchilarni aldar edi; yer yuzida yashovchilarga qilichdan yara olib tirik qolgan hayvon uchun bir surat yasashlarini aytar edi. Va unga hayvonning suratiga jon bag‘ishlash qudrati berildi, toki hayvonning surati ham so‘zlasin va hayvonning suratiga sajda qilmaganlarning barchasi o‘ldirilsin. U barcha odamlarni — kichikni ham, kattani ham, boyni ham, kambag‘alni ham, ozodni ham, qulni ham — o‘ng qo‘llariga yoki peshonalariga tamg‘a olishga majbur etar edi. Va shunday qilardiki, tamg‘aga yoki hayvonning nomiga yoxud uning nomining soniga ega bo‘lmagan hech kim na sotib ola olsin, na sota olsin. Mana, donolik shundadir. Kimda fahm bo‘lsa, hayvonning sonini hisoblasin, chunki bu insonning sonidir; va uning soni olti yuz oltmish oltidir. Vahiy 13:11–18.

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