Article

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

Doniyor kitobi — yuz ellik uchinchi qism

The Spiritual Symbolism of the Northern and Southern Kingdoms: A Journey Through Biblical Temples and Human Nature

Shimoliy va Janubiy Shohliklarning Ruhiy Ramziyati: Muqaddas Kitobdagi Ma’badlar va Inson Tabiati Bo‘ylab Sayohat

Author

Jeff Pippenger

Published

March 23, 2024

Formats

PDF
Word
Song MP3

The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.

Shimoliy shohlik insoniyat ma’badidagi quyi tabiatni ifodalar edi; u jamoat ma’badidagi tanani ifodalar edi; u Masih ma’badidagi insoniy tanani ifodalar edi. Masih har bir ma’badni qurdi va har bir poydevorni qo‘ydi, Millerchilar ma’badidagi birinchi tosh esa Hizqiyolning ikki cho‘pi bilan ifodalangan “yetti zamon” ta’limoti edi. 1863-yildagi isyonda Laodikeya Adventizmi o‘zlarining bashoriy “burchak toshi”ni rad etdi; bu hol yer yuzidagi ma’bad qurilishida ham yuz bergan edi. Rad etilgan tosh, butun qurilish davri davomida qoqinish toshi bo‘lib kelgan bo‘lsa-da, ma’bad qurilishining yakunida tanlanishi taqdir qilingan edi. Shunga qaramay, bashoratli Kalom rad etilgan qoqinish toshi oxir-oqibat burchakning bosh toshiga aylanishini bildiradi.

The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.

“Yetti vaqt”ning tayog‘i, janubiy shohlik orqali ifodalanganidek, shimoliy shohlikka nisbatan “bosh”dir. U “bosh”dir, chunki aynan janubiy shohlikda Xudo Quddusni O‘z shahri sifatida belgilashni tanladi; u yerga U O‘z ma’badini va O‘z nomini joylashtirdi. Ikki tayoq 1798 yildan 1844 yilgacha birlashtirilguniga qadar, “bosh” quyi, ya’ni janubiy shohlik bo‘lib kelgan edi. 1844 yilda Yuhannoga shimoliy shohlikni tark etish aytilganidan so‘ng, chunki u g‘ayriyahudiylarga berilgan edi, janubiy shohlik yolg‘iz o‘zi bir xalq sifatida turgan bir bayroq-belgi bo‘lib qoldi, yoki hech bo‘lmaganda reja shunday edi. Bu reja 1863 yildagi isyon va zamonaviy Isroilning ilk “Qadeshdagi isyoni” tomonidan to‘sib qo‘yildi.

On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.

2001-yil 11-sentabrda Rabbiy O‘zining Laodikiya jamoatini 1863-yilga, 1888-yilga, 1919-yilga va 1957-yilga — Kadeshdagi ikkinchi “isyon”ga qaytardi. Ammo o‘sha isyon paytida rad etilgan toshning burchakning boshiga aylanishi haqidagi va’da endi bajo bo‘lmoqda. Bu Masih ilohiylik va insoniylikning uyg‘unligini abadulabad amalga oshiradigan yuz qirq to‘rt ming sifatida ifodalanganlarda bajo bo‘lmoqda.

Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.

Pavlus quyi tabiatni tana, oliy tabiatni esa aql deb atagan. U tanani (quyi tabiatni) o‘lim deb atagan.

> For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.

> Chunki biz bilamizki, qonun ruhiydir; lekin men jismoniyman, gunoh ostiga sotilganman. Zotan, men qilayotgan ishimni ma’qullamayman; chunki xohlagan narsamni qilmayman, balki nafratlangan narsamni qilaman. Endi agar men xohlamagan narsamni qilsam, qonunning yaxshi ekaniga rozilik bildirgan bo‘laman. Demak, endi buni qilayotgan men emasman, balki ichimda yashayotgan gunohdir. Chunki bilamanki, menda, ya’ni mening tanamda, hech qanday yaxshi narsa yashamaydi; zero, yaxshilikni xohlash menda bor, ammo uni ado etishni topolmayman. Chunki men xohlagan yaxshilikni qilmayman; balki xohlamagan yomonlikni qilaman. Endi agar men xohlamagan narsamni qilsam, buni qilayotgan endi men emasman, balki ichimda yashayotgan gunohdir. Shunday qilib, men bir qonunni topaman: yaxshilik qilishni xohlaganimda, yomonlik yonimda hozir bo‘ladi. Chunki ichki odamga ko‘ra, men Xudoning qonunidan zavqlanaman; lekin a’zolarimda aqlim qonuniga qarshi kurashayotgan va meni a’zolarimdagi gunoh qonuniga asir qilayotgan boshqa bir qonunni ko‘raman. Ey sho‘rlik men! Meni bu o‘lim tanasidan kim qutqaradi? Rimliklarga 7:14–24.

Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.

Pavlus o‘zining “tanasi”da “hech qanday yaxshilik” istiqomat qilmasligini bilardi. Uning tanasida (badani ichida) mavjud bo‘lgan, ham meros qilib olingan, ham tarbiyalab shakllantirilgan moyilliklar faqat uni gunohga yetaklash uchun xizmat qilardi. O‘sha moyilliklar gunoh qonunini ifoda etar edi, biroq Pavlus gunoh qonunini emas, Xudoning qonunini saqlashni istardi. Pavlus Xudoning qonunini “aqli qonuni” (uning oliy tabiati) deb atagan. Uning faryodi shunday edi: “o‘lim tanasidan meni kim qutqaradi?” Albatta, Pavlus najotni ilohiylik keltirishini bilardi, biroq u qutqarish ishi o‘zining ham ishtirokini talab etishini ham bilardi.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.

> Shunday ekan, ey seviklilarim, sizlar har doim itoat etganingiz kabi, nafaqat mening huzurimda bo‘lganimdagina, balki endi yo‘qligimda yanada ko‘proq, najotingizni qo‘rquv va titroq bilan ro‘yobga chiqaring. Chunki sizlarda ham xohishni, ham O‘zining ezgu irodasiga muvofiq amal qilishni hosil qiluvchi Xudodir. Filippiliklarga 2:12, 13.

The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.

O‘lim tanasidan qutqarilish ilohiy qudrat orqali amalga oshirildi, va bu qudrat insoniy qudrat bilan bog‘langan edi; Iso insonlarga ko‘rsatgan namuna aynan shu edi. Gunoh qonuni tananing quyi tabiatida faol ravishda ishlayotgan bo‘lsa ham, Iso O‘z irodasini Otasining irodasiga bo‘ysundirish orqali O‘z quyi tabiatini Xudoning qonuniga bo‘ysunishda saqladi. Pavlus ham, agar o‘z irodasini ilohiylik irodasiga topshirsa, qutqarilish topishi mumkin edi. Shunday qilish orqali u o‘z najotini ro‘yobga chiqarayotgan bo‘lar edi, va Sister White hayotimizdan gunohni yo‘qotish ishi haqida so‘z yuritganda nazarda tutgani ham shudir.

> “Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.

> “Xudoga o‘zini topshirishdan bosh tortgan har bir jon boshqa bir qudratning hukmronligi ostidadir. U o‘ziga tegishli emas. U erkinlik haqida gapirishi mumkin, ammo u eng tuban qullikdadir. Unga haqiqatning go‘zalligini ko‘rishga yo‘l qo‘yilmaydi, chunki uning aqli Shaytonning nazorati ostidadir. U o‘zini o‘z hukmining ko‘rsatmalariga ergashyapman, deb xushomad qilayotgan bir paytda, zulmat shahzodasining irodasiga itoat etadi. Masih jonni gunoh qulligining kishanlaridan ozod qilish uchun keldi. ‘Bas, agar O‘g‘il sizlarni ozod qilsa, sizlar haqiqatan ham ozod bo‘lursizlar’. ‘Masih Isoda hayot Ruhining qonuni’ bizni ‘gunoh va o‘lim qonunidan ozod qildi’. Rimliklarga 8:2.”

> “In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.

> “Najot ishida hech qanday majburlash yo‘q. Hech qanday tashqi kuch qo‘llanilmaydi. Xudoning Ruhi ta’siri ostida inson kimga xizmat qilishni o‘zi erkin tanlaydi. Jon Masihga taslim bo‘lganda yuz beradigan o‘zgarishda erkinlikning eng oliy ma’nosi mavjuddir. Gunohning quvilishi jonning o‘z amaliyotidir. To‘g‘ri, biz o‘zimizni Shaytonning nazoratidan ozod qilishga qodir emasmiz; ammo gunohdan ozod etilishni istaganimizda va buyuk muhtojligimiz ichida o‘zimizdan tashqari va o‘zimizdan yuksakroq bo‘lgan bir qudratga faryod qilganimizda, jonning kuchlari Muqaddas Ruhning ilohiy quvvati bilan to‘ldiriladi va ular Xudoning irodasini bajo keltirishda irodaning amrlariga bo‘ysunadilar.

> “The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.

> “Inson erkinligi mumkin bo‘lishining yagona sharti — Masih bilan bir bo‘lishdir. ‘Haqiqat sizlarni ozod qiladi;’ va Masih haqiqatdir. Gunoh faqat aqlni zaiflashtirish va qalbning erkinligini yo‘q qilish orqaligina g‘alaba qozona oladi. Xudoga bo‘ysunish — insonning o‘ziga, ya’ni insonning haqiqiy ulug‘vorligi va qadr-qimmatiga qaytishidir. Biz bo‘ysundiriladigan ilohiy qonun esa ‘ozodlik qonuni’dir. Yoqub 2:12.” Asrlar Istagi, 466.

Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”

Pavlus shunday faryod qildi: “Ey men, naqadar baxtsiz odamman! O‘limning shu tanasidan meni kim qutqaradi?” Opa Uayt shunday degan edi: “gunohdan ozod qilinishni istaganimizda va buyuk ehtiyojimiz ichida o‘zimizdan tashqarida va o‘zimizdan yuksak bo‘lgan bir qudratga faryod qilganimizda, qalbning quvvatlari Muqaddas Ruhning ilohiy qudrati bilan sug‘oriladi va ular Xudoning irodasini ado etishda irodaning ko‘rsatmalariga bo‘ysunadilar.” Irodamizni ishga solish orqali insoniyligimizni Masihning ilohiyligi bilan birlashtirishga kirishar ekanmiz, gunohni o‘z “jonimiz”dan olib tashlashning ushbu “harakat”ini amalga oshiramiz.

But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”

Ammo biz “tushunishimiz kerak bo‘lgan narsa irodaning haqiqiy kuchidir.” Iroda “inson tabiatidagi boshqaruvchi quvvat, qaror qabul qilish yoki tanlash quvvatidir. Hamma narsa irodaning to‘g‘ri amal qilishiga bog‘liq. Tanlash quvvatini Xudo insonlarga bergan; uni ishlatish o‘zlariga tegishlidir. Siz qalbingizni o‘zgartira olmaysiz, o‘z kuchingiz bilan uning mehrini Xudoga bera olmaysiz; ammo siz Unga xizmat qilishni tanlashingiz mumkin. Siz Unga o‘z irodangizni berishingiz mumkin; shunda U O‘zining xush irodasiga muvofiq sizda xohlashni ham, amalga oshirishni ham bajo keltiradi. Shunday qilib, butun tabiatingiz Masih Ruhining boshqaruvi ostiga keltiriladi; mehringiz Unga qaratiladi, fikrlaringiz esa U bilan uyg‘un bo‘ladi.”

Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.

Pavlus bu haqiqatlarni bilardi va u o‘zining quyi tabiatini irodasini ishga solish orqali oliy tabiatiga bo‘ysundirish zarurligini bilardi. Ana shu bois Pavlus har kuni o‘lar edi.

> I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.

> Rabbimiz Iso Masihda sizlar bilan bog‘liq bo‘lgan faxrim haqqi aytamanki, men har kuni o‘laman. 1 Korinfliklarga 15:31.

Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.

Pavlus o‘zining quyi tabiatini bo‘ysundirish uchun irodasini ishga solib, uni har kuni xochga mixlashi kerakligini bilardi. Shu bois u o‘z tanaviy tabiatini xochga mixlardi.

> And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.

> Masihga tegishli bo‘lganlar esa badanini ehtiroslari va shahvatlari bilan birga xochga mixlaganlar. Galatiyaliklarga 5:24.

Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.

Pavlus gunohkor tananing Masihning Ikkinchi Kelishigacha, ya’ni sodiqlar ko‘z ochib yumguncha yangi ulug‘langan tanani qabul qiladigan paytgacha insoniyatda mavjud bo‘lib qolishini bilardi. Shuning uchun 1798 yil Milleriylar ma’badi bunyod etilgan qirq olti yilning poydevorini belgilaydi, zero yagona poydevor bo‘lgan Masih poydevordan boshlab so‘yilgan Qo‘zi edi. Shimoliy shohlik tana edi; u gunoh orqali insoniyat ustidan hukmronlikni qo‘lga olgan va o‘zini qalbaki shimoliy shohlik sifatida yuksaltirgan edi. 1844 yilda Yuhannoga hovlini “tashqarida qoldirish” amri berildi; bu yunonchada Xudo O‘z nomini qo‘yishni tanlagan oliy tabiat ustidan hukmronlikni qo‘lga olgan quyi tabiatni rad etish deganidir; va 1798 yilda tana (quyi tabiat) “ehtiroslar va shahvatlar” bilan birga xochga mixlanishi kerak edi.

At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.

Asosda, Masihning tanasi xochga mixlangan paytda o‘ldi, chunki U tiriklardan uzib tashlandi. Shunda janubiy shohlik bitta xalq bo‘lishi, bitta shohga ega bo‘lishi, Xudo bilan ahdda turishi va o‘rtasida Xudoning muqaddas maskani bo‘lgan bir xalq bo‘lishi kerak edi. Qator ustiga qator, “yetti vaqt” endi “burchakning boshi”dir, chunki 2001-yil 11-sentabrdan beri Xudo O‘zining “shimoliy lashkari”ni alomat-bayroq sifatida ko‘tarmoqda. O‘sha lashkar bitta xalq bo‘lishi kerak, va o‘sha xalq faqat Uning suratini aks ettiradi; bu esa aynan Shayton yirtqichning surati bo‘lgan o‘zining “shoxi”ni ko‘tarmoqda turgan paytda sodir bo‘ladi. Hizqiyol kitobining o‘ttiz yettinchi bobida to‘rt shamol haqidagi xabar keyingi yomg‘ir xabarini keyin o‘sha lashkar sifatida oyoqqa turadiganlar ustiga puflaydi. To‘rt shamol haqidagi xabar Yettinchi Karnayning xabaridir, aynan o‘sha yerda Xudoning siri nihoyasiga yetkaziladi.

The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.

Muhrlashning yakunlovchi ishi 2023-yil 7-oktabrda boshlandi. Bir yuz qirq to‘rt mingning muhrlanish vaqti Yettinchi Karnay chalinishi davomida amalga oshadi, va bu karnay muhrlash jarayoni davomida uch marta chalinadi. U har doim Islomning Ulug‘vor Yurtga bergan zarbasini belgilaydi. Zamonaviy ruhiy “ulug‘vor yurt” 2001-yil 11-sentabrda zarbaga uchradi, va qadimgi, tom ma’nodagi ulug‘vor yurt 2023-yil 7-oktabrda — o‘ldirilgan ikki guvoh yana hayotga qaytgan ayni yilda — zarbaga uchradi. Uchinchi zarba esa Amerika Qo‘shma Shtatlarida tez orada keladigan yakshanba qonuni paytida bo‘ladi.

From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.

2023-yil 7-oktabrdan boshlab, yer hayvonining Respublikachi shoxi va haqiqiy Protestant shoxi yaqin orada keladigan Yakshanba qonunida yo ajdaho kabi, yo Qo‘zi kabi so‘zlaydigan bir shoxga aylanish yo‘lidagi o‘zlarining so‘nggi o‘tishlarini amalga oshirmoqda. Yer tarixining yakunlovchi voqealari davomida namoyon bo‘ladigan buyuk kurashdagi ichki va tashqi raqiblarning ikki zohir bo‘lishi ham Doniyor kitobining o‘n birinchi bobi qirqinchi oyatda ifodalangan tarix doirasida joylashgandir. Ikki shoxning bu ikki so‘nggi rivoji Yettinchi Karnay sadosi yangrayotgan paytda amalga oshadi. Yettinchi Karnay uch qayg‘uli karnayning uchinchisidir.

The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.

Uchta voy bashoratning uch karra tatbiqini ifodalaydi va shu tariqa ular 2023-yil 7-oktabr yo‘l-belgisining kuchli guvohligini taqdim etadi. Ham birinchi voyda, ham ikkinchi voyda Islomning urushi Rim lashkarlariga qarshi olib borildi; Rim esa oxirgi kunlarda Qo‘shma Shtatlardir. Bunga 1989-yilda masihga qarshining (Papa Ioann Pavel II) va soxta payg‘ambarning (Ronald Reygan) o‘rtasidagi maxfiy ittifoq natijasida yuzaga kelgan Sovet Ittifoqining zabt etilishi guvohlik beradi.

In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.

Birinchi baloda, Vahiyning to‘qqizinchi bobida bayon etilganidek, besh oylik vaqt bashorati bor bo‘lib, bu bir yuz ellik yilni anglatadi. Ikkinchi baloda esa uch yuz to‘qson bir yil va o‘n besh kunlik vaqt bashorati bor. Har ikkala vaqt bashorati ham birinchi va ikkinchi baloni ifodalovchi ikki tarix davomida Islom tomonidan Rimga qarshi olib borilgan urushni ifodalaydi. Bu ikki bashorat urushning ikki xil natijasini o‘z ichiga olgan edi. Birinchi bir yuz ellik yil ichida Islom Rimga “zarar yetkazishi” kerak edi, uch yuz to‘qson bir yil va o‘n besh kun haqidagi bashoratda esa Islom Rimni “o‘ldirishi” kerak edi. Bu ikki bashorat bevosita bir-biri bilan bog‘langan edi. Islom Rimga zarar yetkazishi kerak bo‘lgan bir yuz ellik yilning yakuni, Islom Rimni o‘ldirishi kerak bo‘lgan uch yuz to‘qson bir yil va o‘n besh kunning boshlanishini belgilab berdi. Birinchi va ikkinchi balo bir yuz ellik yilning yakuni hamda uch yuz to‘qson bir yil va o‘n besh kunning boshlanishi bilan ajratiladi.

The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.

Muqaddas Kitob bashoratidagi oltinchi shohlik bo‘lmish Amerika Qo‘shma Shtatlari yaqinda keladigan Yakshanba qonuni bilan o‘z maqomini yo‘qotadi, va aynan o‘sha paytda bashoriy ma’noda u “o‘ldiriladi”. Vahiy kitobining o‘n birinchi bobidagi “buyuk zilzila”ning soati — bu yaqinda keladigan Yakshanba qonunidir, va o‘sha soat kelganda, Islomning Yettinchi Karnayi ham yetib keladi. U oxirni, ya’ni so‘nggi kunlarda Rim lashkari bo‘lmish oltinchi shohlikning o‘limini belgilash uchun keladi. Bu o‘limdan oldin Islom bir yuz ellik yil davomida Rim lashkarlariga ozor yetkazgan edi. Zamonaviy dunyoda radikal Islom faoliyatini kamsitib ko‘rsatishga urinayotgan asosiy ommaviy axborot vositalariga ko‘ra, 2023-yil 7-oktabrdan boshlab ushbu maqola 2024-yil 12-fevralda yozilganiga qadar, Islom butun dunyo bo‘ylab Amerika manfaatlariga qarshi bir yuz oltmish beshta hujumni amalga oshirgan.

The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.

Birinchi va ikkinchi voylarda Islomning Rim qo‘shinlariga yuz ellik yil davomida ozor yetkazishi va bu oxir-oqibat Rim qo‘shinlarining qirilishiga olib borishi, uchinchi voy tarixida takrorlanadi, chunki bashoratning uch karra tatbiqi aynan shunday ishlaydi. Yettinchi Karnayning yangrashi — ya’ni bir yuz qirq to‘rt ming kishining muhrlanishi, ya’ni Ilohiyatning insoniyat bilan birlashuvi sodir bo‘ladigan payt, bu ikki tayoqning qo‘shilishi bilan ifodalangan — uchta yo‘l-belgisiga ega. Birinchisi ruhiy ulug‘vor diyor, oxirgisi ham ruhiy ulug‘vor diyordir. O‘rtadagi yo‘l-belgi esa so‘zma-so‘z ulug‘vor diyordir.

In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.

2023-yilda uchinchi voyga oid ogohlantiruvchi Karnayning ikkinchi sadolari Islomning urush olib borishining kuchayganini, ya’ni u yer hayvoniga “zarar yetkazadigan” davrga kirganini aniqlab berdi. O‘sha yili Respublikachi shox va haqiqiy Protestant shoxning ikki guvohi yana hayotga qaytdi va o‘zlarining yakuniy ramziy shoxlariga tomon o‘zaro o‘tish jarayonlarini boshladi. Respublikachi shox uchun bu, maxluqning suratini tashkil etuvchi bitta shoxni hosil qilish maqsadida, barcha murtad Protestant kuchlarining barcha murtad Respublikachi kuchlar bilan birlashuvi edi. Haqiqiy Protestant shox bilan esa bu, shox o‘z xarakterida Laodikiyadan Filadelfiyaga o‘tayotgan bir paytda, maxluq suratining aksini ifodalash uchun Ilohiyatning insoniyat bilan birlashuvi edi. 2023-yil 2001-yildan yigirma ikki yil keyin sodir bo‘ldi va shu tariqa Ilohiyatning insoniyat bilan birlashganining ramziy bog‘liqligini ifodaladi.

All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.

Bu tarixning barchasi Doniyor o‘n birning qirqinchi oyatida sodir bo‘ladi; aynan o‘sha oyat 1989 yilda muhrdan yechildi va bilimning ortishini yuzaga keltirdi, bu esa Xiddekel daryosi orqali ifodalanadi. O‘sha oyatning bashoratli tarixida Eng Muqaddas Xonadagi yakuniy ish ham ado etiladi; bu 1798 yilda muhrdan yechilgan nur bo‘lib, Ulay daryosi orqali ifodalanadi. Qirqinchi oyatning boshi 1798 yildagi oxirzamonni aniqlab beradi, oyatning oxiri esa 1989 yildagi oxirzamonni aniqlab beradi; va ikkala daryo ham qirqinchi oyat tarixida birlashadi, xuddi Dajla va Furot (Ulay va Xiddekel) Fors ko‘rfaziga yetib borishdan oldin birlashgani kabi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.

> Egamiz Rabbiyning Ruhi mening ustimdadir; chunki Rabbiy meni yuvoshlarga xushxabar yetkazish uchun moylagan; U meni qalbi singanlarni bog‘lab-tuzatish, asirlarga ozodlikni va bandilarga zindonning ochilishini e’lon qilish uchun yuborgan; Rabbiy ma’qul ko‘rgan yilni va Xudoyimizning qasos kunini e’lon qilish, motam tutayotganlarning barchasiga taskin berish uchun; Sionda motam tutayotganlarga tayin etib, ularga kul o‘rniga husn, motam o‘rniga shodlik moyi, g‘amgin ruh o‘rniga hamd libosini berish uchun; toki ular solihlik daraxtlari, Rabbiy ulug‘lansin deb O‘zi ekkan nihollar deb atalsinlar.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.

> Ular qadimgi xarobalarni qayta quradilar, avvalgi vayronagarchiliklarni tiklaydilar, ko‘p avlodlarning xarob bo‘lgan shaharlarini ta’mirlaydilar. Begonalar kelib suruvlaringizni boqadilar, yot elliklarning o‘g‘illari esa sizlarning dehqonlaringiz va uzumzorbonlaringiz bo‘ladilar. Ammo sizlar Egamizning ruhoniylari deb atalursizlar; odamlar sizlarni Xudoyimizning xizmatchilari deb ayturlar; sizlar xalqlarning boyliklaridan bahramand bo‘lursizlar va ularning ulug‘vorligida faxrlanursizlar. Sizlarning sharmandaligingiz o‘rniga ikki hissa bo‘lur; xorlik o‘rniga ular o‘z ulushlaridan quvonurlar; shuning uchun ular o‘z yurtlarida ikki hissa meros olurlar; ularga abadiy shodlik nasib bo‘lur.

> For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

> Chunki Men, Rabbiy, adolatni sevaman, qurbongohdagi kuydiriladigan qurbonlik uchun qilinadigan talonchilikdan nafratlanaman; Men ularning ishini haqiqat bilan yo‘naltiraman va ular bilan abadiy ahd tuzaman. Ularning zuri-yodi xalqlar orasida, nasllari esa elatlar orasida tanilgan bo‘ladi; ularni ko‘rganlarning hammasi shuni e’tirof etadiki, ular Egamiz baraka bergan zuriyotdir. Men Rabbiyda nihoyatda shodlanaman, jonim Xudoyimda sevinadi; chunki U menga najot liboslarini kiydirdi, meni solihlik to‘ni bilan qopladi, xuddi kuyov bezaklar bilan bezangandek, kelin esa o‘z taqinchoqlari bilan yasangandek. Zero yer o‘z niholini qanday undirsa, bog‘ esa unda ekilgan narsalarni qanday ko‘kartirsa, Rabbiy Xudo ham barcha xalqlar oldida solihlik va hamdni shunday undiradi. Ishayo 61:1–11.

Back to Articles