Article

# The Book of Daniel - Number One-Hundred and Seventy

Doniyor kitobi — Bir yuz yetmishinchi

The Citadel of the Soul: Understanding the Divine Enthronement and Transformation in Prophetic Context

Qalb qal’asi: Bashoratli kontekstda ilohiy taxtga o‘tirish va o‘zgarishni anglash

Author

Jeff Pippenger

Published

March 31, 2024

Formats

PDF
Word
Song MP3

The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”

2014-yilda Ukraina urushini boshlab bergan kuch sifatida Rossiyani aniqlashning kaliti “qal’a”dir; u shohlikning boshi, ya’ni poytaxtidir. Insoniy ma’bad bosh va tanadan tashkil topgan. Bosh — oliy tabiat, tana esa quyi tabiatdir. 1844-yilda nihoyasiga yetgan “yetti vaqt” keyin Yahudoning boshi bo‘lgan Quddus bilan bog‘lanishi kerak edi. Yahudoning boshi bo‘lgan Quddusning boshi bo‘lgan podshohning taxti Quddusdagi ma’badda joylashgan edi. Ilohiyatning insoniyat bilan birikishi, ya’ni yuz qirq to‘rt mingning muhrlanishini ifodalovchi voqelik, “Masihning aqlini” qabul qilish sifatida tasvirlanadi. Aql — oliy tabiatdir, shu bois u “bosh”dir.

When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.

Daniyor tomonidan ifodalangan kishilar ularni Masihning suratiga o‘zgartiradigan, sabab bo‘luvchi ayolga xos vahiy-ni ko‘rganlarida, ular ikkinchi Odam bo‘lgan va ruhiy bo‘lgan Masihning aqlini qabul qilgan bo‘ladilar. O‘sha paytda ular qulagandan so‘ng va o‘z yaratilishining tartibini teskari aylantirgandan keyin birinchi Odamdan meros qilib olgan so‘zma-so‘z jismoniy, nafsiy aqli xochga mixlanadi. Xudoning qonuniga qarshi urush qiladigan, ular tug‘ilganlarida o‘z ixtiyorlarisiz qabul qilgan o‘sha nafsiy aql o‘rnini, ular o‘z tanlovlari bilan qabul qiladigan va Xudoning qonuniga mutlaqo itoatkor bo‘lgan Masihning aqli egallaydi. Shunda ularning yangi aqli va Masihning aqli bitta aql bo‘ladi va ikkalasi ham samoviy joylarda taxt ustida birga istiqomat qiladi. Ma’bad ichida Xudoning taxti joylashgan bir o‘rin bor, va Xudoning suratida yaratilgan insonlar uchun ma’bad ichida Xudoning huzuri uchun belgilangan muayyan bir o‘rin bor.

That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.

U o‘rin shimoliy shohlik bilan ifodalangan ularning quyi tabiatida emas. U janubiy shohlik bilan ifodalangan o‘rinda bo‘lib, aynan o‘sha yerda Xudo O‘z ismini, ya’ni O‘z fe’l-atvorini, qo‘yishni tanlagan. Bu o‘rin Quddusdadir, biroq Yahudoning poytaxti sifatida Quddus boshdir, ammo poytaxtning boshi shohdir. Quddus poytaxt bo‘lish uchun tanlangan edi, shu bilan birga Xudo O‘z ma’badini joylashtiradigan maskan sifatida ham tanlangan edi. So‘ngra U O‘z ma’badida O‘z taxtini o‘rnatdi. Janubiy shohlik insonning yuksak tabiatini ifodalaydi, ammo unda shoh uchun alohida taxt xonasi ham bor. Opa Uayt o‘sha joyni qalbning “qal’asi” deb ataydi. Qal’a, ta’rifiga ko‘ra, istehkomdir.

> “The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.

> “Butun qalb Xudoga berilishi kerak, aks holda Xudoning haqiqati hayot va xarakterga muqaddaslovchi ta’sir ko‘rsata olmaydi. Ammo qayg‘uli haqiqat shuki, Masihning nomini e’tirof qiladiganlarning ko‘plari o‘z qalblarini Unga hech qachon soddalik bilan topshirmaganlar. Ular xristianlikning talablariga to‘la taslim bo‘lishning tavba-kamandaholigini hech qachon boshdan kechirmaganlar, va buning oqibati shuki, haqiqatning o‘zgartiruvchi qudrati ularning hayotlarida yo‘q; Masih muhabbatining chuqur, yumshatuvchi ta’siri hayot va xarakterda namoyon bo‘lmaydi. Ammo suruvning yordamchi cho‘ponlari Masih bilan birga xochga mixlangan bo‘lsalar va suruvning Bosh Cho‘poni bilan hamkorlik qilish uchun Xudoga yashayotgan bo‘lsalar, Xudoning suruvini boqish borasida naqadar buyuk ish amalga oshirilishi mumkin edi! Masih insonlarni O‘zi qanday ishlagan bo‘lsa, shunday ishlashga chorlaydi. Haqiqatga ishonishini da’vo qilayotganlarda namoyon bo‘ladigan amaliy taqvodorlikda ko‘rinadigan haqiqat qudrati haqida yanada chuqurroq, kuchliroq, ko‘proq majbur etuvchi guvohlikka ehtiyoj bor. Qalbdagi Najotkor sevgisi halok bo‘layotganlarning jonlari uchun mehnat qilayotgan xizmatchilarning ishlash usulida qat’iy o‘zgarishga olib keladi. Haqiqat qalb qo‘rg‘onini egallaganda, Masih yurakda taxtga o‘tiradi, va shunda insoniy vosita shunday deya oladi: ‘Men Masih bilan birga xochga mixlandim; shunday bo‘lsa-da, yashayapman; endi yashayotgan men emas, balki menda yashayotgan Masihdir; endi tanada yashayotgan hayotimni meni sevgan va men uchun O‘zini fido qilgan Xudoning O‘g‘liga bo‘lgan imon orqali yashayapman.’ Review and Herald, October 9, 1894.”

The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.

“Jonning qal’asi” — bu “Masih taxtga o‘tirilgan” joydir. Masihning taxtga o‘tirilishi tana xochga mixlanganda amalga oshadi; Pavlusning ta’rifiga ko‘ra esa tana — bu quyi tabiatdir, va u shimoliy shohlikdir. Shu sababli shimoliy shohlik haqidagi bashorat faqat 1798-yilgacha yetib borgan. Quyi tabiat Ilohiyat bilan birlashtirilishi mumkin emas; u ikkinchi kelishda ko‘z ochib yumguncha o‘zgartirilishi lozim. “Boshi” Quddus bo‘lgan, va “boshi” ma’bad bo‘lgan janubiy shohlik esa 1844-yilgacha yetib borgan, chunki u tanani xochga mixlashni tanlay oladigan va imon orqali Eng Muqaddas Joyning qal’asiga kirib, Masih bilan birga taxtga o‘tira oladigan yuksak tabiatni ifodalagan. O‘sha birlashish va o‘sha taxtga o‘tirilish sodir bo‘ladigan joy — insoniy ma’badning qal’asidir. O‘n birinchi bobning o‘ninchi oyati boshni istehkom deb ta’riflaydi, biroq bu haqiqat faqat Ishayoning guvohligi bilan mustahkamlanadi; u esa istehkom (qal’a) haqidagi haqiqat uning tashqi va ichki tatbiqlarida tushunilishini talab qiladi.

> “The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.

> “Xudoning Kalomi bizning ruhiy oziq-ovqatimiz bo‘lishi kerak. Masih: ‘Men hayot noniman; Mening oldimga kelgan kishi aslo och qolmaydi; Menga ishongan kishi esa aslo chanqamaydi’, dedi. Dunyo sof, buzilmagan haqiqatning yo‘qligidan halok bo‘lmoqda. Masih haqiqatdir. Uning so‘zlari haqiqatdir, va ular yuzaki qaralganda ko‘ringanidan ham chuqurroq ma’noga, kamtarona ko‘rinishidan ham ortiqroq qadr-qimmatga egadir. Muqaddas Ruh tomonidan jonlantirilgan onglar bu so‘zlarning qadrini anglaydi. Ko‘zlarimiz muqaddas ko‘z surmasi bilan moylanganda, haqiqatning qimmatbaho gavharlarini, hatto ular yuzaning tagiga ko‘milib yotgan bo‘lsa ham, ajrata oladigan bo‘lamiz.”

> “Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.

> “Haqiqat nozik, nafis, ulug‘vordir. U xarakterni shakllantirganda, jon uning ilohiy ta’siri ostida o‘sadi. Har kuni haqiqat qalbga qabul qilinishi lozim. Shunday qilib biz Masihning, U O‘zi ruh va hayot deb e’lon qilgan, so‘zlarini yeymiz. Haqiqatni qabul qilish uni qabul qilgan har bir kishini Xudoning farzandi, osmonning merosxo‘ri qiladi. Qalbda aziz tutilgan haqiqat sovuq, o‘lik harf emas, balki tirik kuchdir.”

> “Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.

> “Haqiqat muqaddasdir, ilohiydir. U xarakterni Masihga o‘xshash tarzda shakllantirishda boshqa har qanday narsadan ko‘ra kuchliroq va qudratlidir. Unda quvonchning to‘laligi bordir. U qalbda ardoqlanganda, Masihning sevgisi har qanday insonning sevgisidan ustun qo‘yiladi. Mana shu xristianlikdir. Mana shu qalbdagi Xudoning sevgisidir. Shu tariqa sof, aralashmagan haqiqat mavjudotning qal’asini egallaydi. ‘Sizlarga yangi yurak ham beraman, ichingizga yangi ruh ham solaman’, degan so‘zlar bajo bo‘ladi. Haqiqatning jonbaxsh ta’siri ostida yashab, mehnat qiladigan kishining hayotida oliyjanoblik mavjuddir.” Review and Herald, February 14, 1899.

That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.

Doniyor kitobining o‘n birinchi bobidagi bashoratli tarixning o‘sha vahiyi, ikkinchi oyatdan boshlanadi va oltinchi hamda eng boy prezident, o‘n birinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan joylarda Rossiya bo‘lgan bosh bilan bir yo‘nalishga tushadi. O‘sha tarixda oltinchi prezident, yettitadan bo‘lgan sakkizinchiga aylanadi va u Qo‘shma Shtatlarda cherkov bilan davlat birlashib, yaqin orada keladigan yakshanba qonunida o‘n oltinchi oyatda o‘zlarining nopok zinosini nihoyasiga yetkazgan paytda hukmronlik qiladi.

The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.

Shunda ko‘tarilishi lozim bo‘lgan bayroq umidsizlikka uchrab, uch yarim kun davomida o‘ladi; bu esa Doniyor 10-bobda yigirma bir kundir. Doniyor uchun yigirma bir kunlik motamning yakunida, ya’ni Hizqiyoning vodiysida bo‘lgan, o‘lik quruq suyaklar bo‘lgan ikki guvohning ko‘chada uch yarim kunlik o‘limi nihoyasida, o‘liklarni yana hayotga qaytaradigan bashoratli xabar bor. Doniyor 10-bobdagi o‘sha jarayon uch bosqich bilan ifodalanadi.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:4–14.

> Birinchi oyning yigirma to‘rtinchi kunida men buyuk daryo — Hiddekel bo‘yida edim; shunda ko‘zlarimni ko‘tarib qaradim, va mana, zig‘ir kiyim kiygan bir kishi turardi; uning bellari Ufazning nafis oltini bilan belbog‘langan edi. Uning tanasi zabarjaddek, yuzi chaqmoq ko‘rinishida, ko‘zlari olov mash’allari kabi, qo‘llari va oyoqlari sayqal berilgan mis rangiday, so‘zlarining ovozi esa olomon ovoziday edi. Bu vahiyzni faqat men, Doniyor, ko‘rdim; men bilan birga bo‘lgan odamlar vahiyni ko‘rmadilar, ammo ularga qattiq bir titroq tushdi, shuning uchun ular yashirinish uchun qochib ketdilar. Shunday qilib, men yolg‘iz qoldim va bu buyuk vahiyni ko‘rdim; menda esa hech qanday quvvat qolmadi, chunki husnim ichimda buzilishiga aylandi, va menda quvvat qolmadi. Shunga qaramay, men uning so‘zlari ovozini eshitdim; va uning so‘zlari ovozini eshitganimda, yuzim bilan yerga yiqilib, qattiq uyquga ketdim. Va mana, bir qo‘l menga tegib, meni tizzalarim va qo‘llarimning kaftlari ustiga qo‘ydi. U menga dedi: «Ey Doniyor, nihoyatda sevimli odam, senga aytayotgan so‘zlarimni angla va oyoqqa tur; chunki endi men sening oldingga yuborildim». U bu so‘zni menga aytgach, men titrab oyoqqa turdim. So‘ng u menga dedi: «Qo‘rqma, Doniyor; chunki sen qalbingni anglashga va o‘zingni Xudoying oldida xor tutishga bel bog‘lagan birinchi kundan boshlab, so‘zlaring eshitilgan edi, va men sening so‘zlaring tufayli keldim. Ammo Fors shohligining shahzodasi menga yigirma bir kun qarshilik qildi; lekin mana, bosh shahzodalardan biri bo‘lgan Mikoil menga yordamga keldi; men esa u yerda Fors shohlari yonida qoldim. Endi esa oxirgi kunlarda xalqing boshiga nima tushishini senga anglatish uchun keldim, chunki bu vahiy hali ko‘p kunlar uchundir». Doniyor 10:4–14.

Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”

Doniyor motamning yigirma bir kunining oxirida Masihning vahiyini ko‘radi va Masihning so‘zlarini eshitadi. Xudoning ko‘rinadigan va so‘zlangan Kalomining vahiyi ikki toifaning ajralishini yuzaga keltiradi, va Doniyor ko‘chada o‘lik edi, chunki u “qattiq uyqu”da edi.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.

> U shularni aytdi; shundan keyin ularga dedi: «Do‘stimiz Lazar uxlab qoldi; ammo Men uni uyqudan uyg‘otish uchun bormoqdaman». Shunda shogirdlari dedilar: «Rabbiy, agar u uxlayotgan bo‘lsa, sog‘ayib ketadi». Holbuki, Iso uning o‘limi haqida gapirgan edi; ular esa Uni uyquda dam olayotgani haqida gapiryapti, deb o‘yladilar. Shunda Iso ularga ochiq aytdi: «Lazar o‘ldi». Yuhanno 11:11–14.

Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.

So‘ngra Doniyor birinchi marta Jabroil tomonidan tegizildi; u Doniyorga Doniyor o‘lik (uyquda) bo‘lgan paytda yuz berib kelgan siyosiy kurash haqida xabar beradi va endi Doniyorni Masihning siymosiga aylantirib yuborgan vahiyga ta’bir berishini aytadi. Shundan keyin esa u ikkinchi marta, bevosita Masihning O‘zi tomonidan tegiziladi.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

> U menga shunday so‘zlarni aytgach, men yuzimni yerga qaratdim va tilsiz bo‘lib qoldim. Va mana, inson o‘g‘illarining o‘xshashiga monand bir zot lablarimga tegdi; shunda men og‘zimni ochib gapirdim va oldimda turganga dedim: Ey hazratim, bu vahiy sababli dardlarim ustimga qaytdi, va menda hech qanday quvvat qolmadi. Chunki bu hazratimning quli bu hazratim bilan qanday gaplasha olsin? Zotan, menga kelsak, shu zahoti menda hech qanday quvvat qolmadi, hatto nafas ham menda qolmadi. Doniyor 10:15–17.

This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.

Bu, Hizqiyolning o‘ttiz yettinchi bobdagi birinchi bashoratiga parallel, chunki Hizqiyolga vodiydagi o‘lik suyaklarga aytib berish buyurilgan ikki bashorat ichida, birinchisi tanalarni shakllantiradi, ammo o‘shanda ularda na nafas bo‘ladi, na qudratli bir lashkarning kuchi bo‘ladi. Aynan Hizqiyolning ikkinchi bashorati orqali tanalar to‘rt shamoldan nafasni qabul qilib, qudratli bir lashkar sifatida oyoqqa turadi, va Doniyorga ikkinchi marta tegilganda, “menda hech qanday kuch qolmadi, hatto ichimda nafas ham qolmadi.” So‘ng Doniyorga umumiy hisobda uchinchi marta, Jabroil tomonidan esa ikkinchi marta yana tegiladi.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

> Shunda yana bir zot kelib, odamga o‘xshash bir ko‘rinishda menga tegdi va meni quvvatlantirdi. Va dedi: Ey nihoyatda sevikli inson, qo‘rqma; senga tinchlik bo‘lsin, quvvatli bo‘l, ha, quvvatli bo‘l. U men bilan so‘zlashgach, men quvvat topdim va dedim: Hazratim gapirsin; chunki siz meni quvvatlantirdingiz. Doniyor 10:18, 19.

The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.

Doniyorning uchinchi teginishi — Hizqiyolning ikkinchi bashorati bo‘lib, u jasadlarni buyuk bir qo‘shin sifatida oyoqqa turg‘izadi. Uning bashorati o‘zlarining o‘lik ekanini tan oladigan xalqqa qaratilgandir, chunki ular Doniyor kabi motam tutayotgan edilar.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.

> Shunda U menga dedi: “Shamolga bashorat qil, bashorat qil, ey inson o‘g‘li, va shamolga ayt: Egamiz Rabbiy shunday demoqda: To‘rt shamoldan kel, ey nafas, va bu o‘ldirilganlarning ustiga esgin, toki ular tirilsin”. Shunday qilib, U menga buyurganidek men bashorat qildim, va nafas ularga kirdi, va ular tirildilar, va oyoqlari ustida turdilar, nihoyatda buyuk bir lashkar bo‘ldilar. So‘ng U menga dedi: “Ey inson o‘g‘li, bu suyaklar butun Isroil xonadonidir; mana, ular aytmoqdalar: ‘Suyaklarimiz qurib ketdi, umidimiz yo‘qoldi: biz o‘z qismlarimizdan uzilib qoldik’”. Hizqiyol 37:9–11.

The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.

Rabbiy Hizqiyolga bashorat qilishni amr etadi va unga Isroil xonadonining shahodati shundan iborat ekanini aytadi: ular o‘likdirlar, umidsizdirlar va uzib tashlangandirlar. Ular motam tutmoqdalar, xuddi Doniyor singari, chunki ular 2020-yil 18-iyuldagi amalga oshmagan bashorat sababli umidsizlikka tushganlar va shu holatda Hizqiyolga bashorat qilish aytiladi.

> Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

> Shuning uchun bashorat qilib ularga aytgin: Egamiz Rabbiy shunday demoqda: Mana, ey xalqim, Men qabrlaringizni ochaman, sizlarni qabrlaringizdan chiqaraman va sizlarni Isroil yurtiga olib kiraman. Va ey xalqim, qabrlaringizni ochganimda va sizlarni qabrlaringizdan chiqarganimda, Mening Egamiz ekanimni bilib olasiz. Va Men O‘z Ruhimni ichingizga solaman, sizlar tirilasizlar, va sizlarni o‘z yurtingizga joylashtiraman. Shunda Men — Egamiz — shuni aytganimni ham, bajo keltirganimni ham bilib olasizlar, deydi Egamiz. Hizqiyol 37:12–14.

The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.

Bosh farishta Mikoil bo‘lgan Rabbiy ularning qabrlarini ochadi; so‘ng Vahiy kitobining o‘n birinchi bobidagi ikki guvoh tiriltiriladi, ularga Muqaddas Ruh beriladi va ular oyoqqa turadilar, xuddi Hizqiyoning ikkinchi bashoratida qabrlaridan chiqarilganlar oyoqqa turganlarida ularga Muqaddas Ruh berilgani kabi.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Uch yarim kundan so‘ng esa Xudodan kelgan hayot ruhi ularga kirdi, va ular oyoqqa turdilar; va ularni ko‘rganlarning ustiga buyuk qo‘rquv tushdi. Vahiy 11:11.

Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.

Bu ikki guvoh Muso va Ilyos sifatida ifodalanadi, Muso ham bosh farishtaning ovozi bilan tiriltirilgan edi.

> 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 1:9.

> Biroq bosh farishta Mikoil Musoning jasadi haqida iblis bilan tortishib bahslashganida, unga qarshi haqoratli ayblov keltirishga jur’at etmadi, balki shunday dedi: “Rabbiy seni koyisin”. Yahudo 1:9.

Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.

Shahzoda va Boshfarishta bo‘lgan Mixoil — Doniyor kitobining o‘ninchi bobida kelib, Jabroilga yordam bergan Zotdir, va erkaklar bilan ayollarni hayotga chorlaydigan ovoz ham Uning ovozidir.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Chunki Rabbiyning O‘zi amr-sado bilan, bosh farishtaning ovozi va Xudoning karnayi bilan osmondan tushadi; va Masihda o‘lganlar avval tiriladilar. 1 Salonikaliklarga 4:16.

Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.

Doniyorning uch bor tegilishi uchinchi farishtaning Laodikiya harakatidan uchinchi farishtaning Filadelfiya harakatiga o‘tishni ifodalaydi; Doniyor o‘ninchi bobda esa Laodikiya timsolidan Filadelfiya timsoliga o‘tishni amalga oshiradigan vahiy o‘n birinchi bobda ifodalangan bashoratli tarix orqali tasvirlangan. Bu vahiy Hizqiyol tomonidan uchinchi voyga oid Islom vahiysi sifatida tasvirlangan. 2014-yilda Rossiya ikkinchi proksi urushini boshlab berdi. 2015-yilda eng boy prezident oltinchi prezident bo‘lish yo‘lidagi sa’y-harakatlarini boshladi.

In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.

2020-yilda Respublika shoxini ifoda etgan o‘sha prezident tubsizlikdan chiqqan “woke” ateist mahluq tomonidan o‘ldirildi, va ayni o‘sha yilda Laodikiyalik protestant shoxi ham o‘ldirildi. 2023-yilda esa ikkala shox ham yana tirildi va ikkalasi ham yettidan bo‘lgan sakkizinchisiga aylanish yo‘liga kira boshladi. Ulardan biri Qo‘shma Shtatlarda Jamoat va Davlat birlashtirilayotganda mahluqning siyosiy suratiga o‘tmoqda, ikkinchi shox esa Laodikiya suratidan Masih suratiga o‘tmoqda. Yaqinda keladigan yakshanba qonunida ikkalasi ham yuksaltiriladi. Ulardan biri Rim fohishasiga o‘zining yettinchi shohligini beradigan o‘n shohning bosh shohi bo‘lmish “Makedoniyalik Iskandar”ga aylanadi, ikkinchisi esa bayroq sifatida ko‘tariladi.

The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.

Bu ikki o‘tishni ham yuzaga keltiradigan vahiy — 2001-yil 11-sentabrdan Yakshanba qonunigacha davom etib ochiladigan tarixdir. Doniyor kitobining o‘n birinchi bobidagi o‘n birinchi oyat, “agar ishonmasangiz, mustahkam bo‘lmaysizlar” degan mazmun doirasida ayniqsa aniq ko‘rsatib berilgan.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.

> “Muqaddas Kitob qoidalari kundalik hayotning yo‘lboshchisi bo‘lishi kerak. Masihning xochi biz o‘rganishimiz va amal qilishimiz lozim bo‘lgan saboqlarni ochib beruvchi mavzu bo‘lishi kerak. Talabalar Xudo haqidagi bilimni singdirib olishlari va Uni fe’l-atvorlarida namoyon etishlari uchun, Masih barcha ta’lim yo‘nalishlariga kiritilishi kerak. Uning kamoloti zamonda ham, abadiyatda ham bizning tadqiqotimiz bo‘lishi kerak. Eski va Yangi Ahdda Masih tomonidan aytilgan Xudoning Kalomi osmondan tushgan nondir; ammo fan deb ataladigan narsalarning ko‘pi inson ixtirosining taomlaridek, soxtalashtirilgan oziqdir; u haqiqiy manna emas.

> “In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.

> “Xudoning kalomida shubhasiz, tuganmas hikmat mujassamdir — bu hikmat cheklangan emas, balki cheksiz ongdan kelib chiqqandir. Ammo Xudo O‘z kalomida ochib bergan narsalarning ko‘pi insonlar uchun qorong‘u bo‘lib qoladi, chunki haqiqat gavharlari insoniy hikmat va an’ana chiqindilari ostiga ko‘milgandir. Ko‘plar uchun Kalom xazinalari yashirin bo‘lib qolmoqda, chunki ular oltin amrlar anglab yetilguncha jiddiy sabot bilan izlanmagan. Uni qabul qiluvchilar poklanib, samoviy Shohning farzandlari, shohona oilaning a’zolari bo‘lishga tayyorlanishlari uchun Kalomni tadqiq etish lozim.”

> “The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.

> “Xudoning kalomini o‘rganish, onglarni tasavvufga boshlab, haqiqatdan uzoqlashtirgan o‘sha kitoblarni o‘rganish o‘rnini egallashi kerak. Uning hayotiy tamoyillari hayotimizga to‘qib singdirilganida, ular sinov va vasvasalarda bizning himoyamiz bo‘ladi; uning ilohiy ta’limoti esa muvaffaqiyatga eltuvchi yagona yo‘ldir. Sinov har bir jon boshiga kelar ekan, murtadliklar ham bo‘ladi. Ba’zilar xoin, shoshqaloq, mag‘rur va o‘ziga bino qo‘ygan bo‘lib chiqadilar hamda haqiqatdan yuz o‘girib, imonda halokatga uchraydilar. Nima uchun? Chunki ular “Xudoning og‘zidan chiqadigan har bir so‘z” bilan yashamadilar. Ular chuqur qazib, o‘z poydevorlarini mustahkam qilmadilar.

> “When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.

> “Rabbiyning O‘zining tanlangan xabarchilari orqali aytilgan so‘zlari ularga yetkazilganda, ular g‘udranadilar va yo‘l haddan tashqari tor qilib qo‘yilgan, deb o‘ylaydilar. Yuhanno kitobining oltinchi bobida biz Masihning shogirdlari deb hisoblangan, ammo ularga ochiq-oydin haqiqat taqdim etilganda norozi bo‘lib, endi U bilan birga yurmay qo‘ygan ayrim kishilar haqida o‘qiymiz. Xuddi shunday tarzda, bu yuzaki talabalarning o‘zi ham Masihdan yuz o‘giradi.” Guvohliklar, 6-jild, 132-bet.

Back to Articles