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# The Book of Daniel - Number Thirty-One

Doniyor Kitobi — O‘ttiz birinchi qism

America’s Warning: The Significance of Daniel’s Interpretation for Today

Amerikaning ogohlantirishi: Doniyorning talqinining bugungi kun uchun ahamiyati

Author

Jeff Pippenger

Published

December 26, 2023

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The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.

Devordagi yozuv va Doniyorning Belshazzarga bergan ta’biri Qo‘shma Shtatlarning ham murtad Respublikachi shoxiga, ham murtad Protestan shoxiga qarshi chiqarilgan yakuniy hukmni ifodalaydi. Qo‘shma Shtatlarning asoschi otalari hamda Adventizm kashshoflarining dastlabki tarixi aniq qayd etilgan, biroq unda mujassam bo‘lgan saboqlar va ogohlantirishlar “to‘rt avlod” davomida chetga surib qo‘yilgan. Belshazzar bu haqiqatni mukammal tarzda ifodalaydi.

It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.

Bir avlod nimani anglatishini aniqlash uchun aniq bir vaqt davrini belgilash zarur emas, chunki Xudoning Kalomi hech qachon muvaffaqiyatsiz bo‘lmaydi va U O‘zining oshkor etilgan irodasiga qarshi isyon qilgan xalqlar ustidan hukmini to‘rtinchi avlodda yakunlashini bevosita aytadi.

> And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.

> Va Xudo bu so‘zlarning hammasini aytib dedi: Men seni Misr yurtidan, qullik uyidan olib chiqqan Egang Xudoyingman. Mendan o‘zga xudolaring bo‘lmasin. O‘zing uchun yuqoridagi osmonda bo‘lgan narsaning ham, pastdagi yerda bo‘lgan narsaning ham, yer ostidagi suvda bo‘lgan narsaning ham biror o‘yma suratini, yoxud biror o‘xshashini yasama. Ularga sajda qilma va ularga xizmat etma. Chunki Men, Egang Xudoying, rashkchi Xudodirman; Mendan nafratlanadiganlarning otalari gunohini bolalar zimmasiga uchinchi va to‘rtinchi avlodigacha yuklayman; ammo Meni sevib, amrlarimga rioya qiladigan minglarga rahm-shafqat ko‘rsataman. Exodus 20:1.

In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.

So‘nggi avlodda, va shu bois qadimgi Isroilning bashorat qilingan “to‘rtinchi avlodi”da, Yahyo cho‘mdiruvchi ham, Masih ham o‘sha avlodni ilonlar zurriyoti bo‘lgan avlod deb ta’rifladilar.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.

> Ey ilonlar zoti, sizlar yovuz bo‘la turib, qanday qilib yaxshi so‘zlarni ayta olasizlar? Chunki og‘iz yurakning to‘lib-toshganidan so‘zlaydi. Yaxshi odam yuragining yaxshi xazinasidan yaxshi narsalarni chiqaradi; yomon odam esa yomon xazinasidan yomon narsalarni chiqaradi. Lekin Men sizlarga aytaman: odamlar aytadigan har bir behuda so‘z uchun qiyomat kunida javob beradilar. Chunki so‘zlaring bilan oqlanursan, va so‘zlaring bilan mahkum etilursan. Matto 12:34–37.

In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.

Yer yirtqichining so‘nggi avlodida u ajdaho (bir ilon) kabi gapiradi. 1863-yildan boshlab, Yakshanba qonunigacha, Respublikachi shox Amerika Qo‘shma Shtatlari Konstitutsiyasidan yuz o‘girdi. Xudo bu xalqqa ato etgan barakalar fuqarolar va rahbarlarning qalblarini o‘zlari bahramand bo‘la boshlagan boylik va farovonlikni yuzaga keltirgan tamoyillarni himoya qilish mas’uliyatidan burib yubordi, va ular o‘sha boylik va farovonlikni vujudga keltirgan muqaddas hujjatni yaratishda asoschi otalarni yo‘naltirgan sababni unutdilar; keyinchalik esa o‘sha boylik va farovonlikning o‘zi ularni maftun etishiga yo‘l qo‘ydilar. Ular nafaqat muqaddas hujjatning maqsadini unutdilar, balki shu hujjat ichiga singdirilgan tamoyillarni saqlab qolish borasidagi o‘z mas’uliyatlarini ham unutdilar.

From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.

1863-yildan boshlab, Yakshanba qonunigacha bo‘lgan davr mobaynida haqiqiy protestant shoxi (Adventizm) Xudo William Miller xizmati orqali asos solgan poydevor haqiqatlaridan yuz o‘girdi. Xudo Adventizmga ato etgan barakalar fuqarolar va rahbarlarning qalblarini, ular bahramand bo‘lib kelgan ruhiy boylikni vujudga keltirgan tamoyillarni himoya qilish mas’uliyatidan burib yubordi, va ular ikki muqaddas jadvalda ifodalangan xabarni yaratishda kashshoflarning maqsadini unutdilar; bu xabar ular qo‘riqlashlari va e’lon qilishlari lozim bo‘lgan bashoratli boylikni mustahkamlash uchun mo‘ljallangan edi.

When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.

Egamiz qadimgi Isroil bilan Sinay tog‘ida ahd tuzganida, O‘z xalqiga nisbatan ahdiy munosabatining ramzi bo‘lishi uchun O‘zining o‘n qonunini o‘z ichiga olgan ikki muqaddas lavhani berdi. Yillik bayramlarni ta’sis etganida esa, Elliginchi kun bayramida ko‘tarib silkitiladigan ikki non nazr qilinishi lozimligini buyurdi. Bu ikki nonning silkitiladigan nazri muqaddasxona xizmatidagi shunday yagona nazr edi-ki, uning tayyorlanishiga xamirturush (insoniy gunoh, adovat, yovuzlik va riyokorlikning ramzi) qo‘shilishi kerak edi.

> Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.

> Maqtanishingiz yaxshi emas. Bilmayapsizlarmi, ozgina xamirturush butun xamirni achitadi? Shunday ekan, eski xamirturushni tozalab tashlanglar, toki sizlar xamirturushsiz bo‘lganingizdek, yangi bir xamir bo‘linglar. Zero, bizning Fisih qurbonimiz bo‘lgan Masih biz uchun qurbon qilindi. Shuning uchun bayramni eski xamirturush bilan ham, yovuzlik va razillik xamirturushi bilan ham emas, balki samimiyat va haqiqatning xamirturushsiz noni bilan nishonlaylik. 1 Korinfliklarga 5:6–8.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> Shu orada son-sanoqsiz xalq to‘planib, hatto bir-birini bosib ketayotganida, U avvalo shogirdlariga shunday deya boshladi: Farziylarning xamirturushidan, ya’ni riyokorlikdan ehtiyot bo‘linglar. Luqo 12:1.

The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.

Silkitib ko‘tariladigan nazr sifatida ko‘tarilgan ikki silkitma non, yuz qirq to‘rt mingning bayrog‘ining ramzi edi; ular gunohkor bo‘lsalar-da, Xudoning qudrati orqali yovuzlik, razillik va riyodan iborat xamirturushlarini tozalab tashlagan edilar. Nonlarda bo‘lgan xamirturush Malakiy kitobining uchinchi bobida ahd elchisining tandir olovi tomonidan “pishirilish” sifatida tasvirlangan poklanish jarayoni orqali gunohni yenggan insonlarni (gunohkorlarni) ifodalar edi. Nonlar, shuningdek, “osmon noni”ni ham ifodalar edi, chunki nazr qilinganda ular silkitib ko‘tariladigan nazr sifatida osmonga tomon ko‘tarilishi kerak edi.

At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).

Hosil bayramida yillar davomida taqdim etib kelingan ikki nonning timsoli amalga oshganida, Masihning shogirdlari boshqa bir guruhni (ikkinchi nonni) g‘ayriyahudiylar olamidan chaqirib chiqarish ishini boshladilar. Shunda gunohdan (xamirturushdan) poklangan ikki non bo‘lar edi.

The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.

O‘nta amrning ikki lavhasi qadimgi Isroilning ahdiy munosabatining timsoliga aylandi, ikki silkitma non esa ilk Masihiy jamoat bilan bo‘lgan ahdiy munosabatni ifodalaydi. Yer hayvoni tarixining boshida Habakkukning ikki muqaddas lavhasi zamonaviy Isroilning, ya’ni haqiqiy protestant shoxining ahdiy munosabatining timsoli sifatida berildi, xuddi muqaddas Konstitutsiya Respublikachi shoxga berilgani kabi. Endi Rabbiy bir yuz qirq to‘rt mingni qudratli lashkar sifatida oyoqqa turishga da’vat etmoqda, va ular shunday qilganlarida, yetti barobar qizdirilgan o‘choqqa tashlanayotganlarida, silkitma nazr (bayroq) sifatida yuksaltiriladilar.

That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.

O‘sha bayroq O‘n Amr qonunini ifodalaydi; u, shuningdek, yonlarida osmonning tirik Noniga ega bo‘lgan holda o‘choq alangasi ichida yurganlarni ham, Habakkukning ikki muqaddas lavhasida ramziy tarzda ifodalangan asosiy ta’limotlarni qo‘llab-quvvatlaydiganlarni ham ifodalaydi. Bu timsollarning barchasi Vahiy kitobining o‘n birinchi bobidagi ikki guvohda ifodalangan.

Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.

Belshazzarning hukmi yer hayvonining ikkala shoxiga qarshi guvohlikni ifodalaydi. O‘sha hukm vaqtida bitta ayol (jamoat) bor edi; u saltanatdagi yozuvni taniy oladigan va uni talqin qila oladigan yagona odam Doniyor ekanini tushungan edi.

> And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.

> Sening haqingda eshitdimki, sen ta’bir qila olar ekansan va mushkullarni yecha olar ekansan; endi agar bu yozuvni o‘qib, uning ta’birini menga ayon qila olsang, sen alvon libos kiydirilursan, bo‘yningga oltin zanjir taqilur va saltanatda uchinchi hukmdor bo‘lursan. Shunda Doniyor shoh oldida javob berib dedi: “Tuhfalaring o‘zingda qolsin, mukofotlaringni esa boshqaga ber; ammo men yozuvni shohga o‘qib berurman va uning ta’birini unga ayon qilurman.”

> O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.

> Ey shoh, Taolo Xudo sening otang Navuxadnazarga shohlikni, ulug‘vorlikni, shon-shuhratni va izzatni berdi. Va U unga bergan ulug‘vorlik tufayli barcha xalqlar, elatlar va tillar uning oldida titrar va qo‘rqar edi: u istaganini o‘ldirar, istaganini tirik qoldirar, istaganini yuksaltirar, istaganini esa pasaytirar edi. Ammo uning yuragi kibru havo bilan ko‘tarilib, ruhi mag‘rurlikda qotib qolgach, u shohlik taxtidan tushirildi va uning shon-shuhrati undan tortib olindi. U inson bolalari orasidan haydab chiqarildi; uning yuragi hayvonlarnikidek bo‘ldi, turar joyi esa yovvoyi eshaklar bilan birga edi: unga ho‘kizlarday o‘t yedirdilar, tanasi osmon shudringi bilan ho‘llandi; toki u Taolo Xudo insonlar saltanati ustidan hukmron ekanini va U uning ustiga O‘zi istagan kishini tayinlashini bilib olgunicha.

> And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.

> Va sen, ey Belshazzar, bularning hammasini bilgan bo‘lsang-da, ko‘nglingni kamtar tutmading; balki osmonlarning Rabbiga qarshi o‘zingni ko‘tarding; uning uyining idishlari oldingga keltirildi, va sen, a’yonlaring, xotinlaring hamda kanizaklaring ularda sharob ichdingiz; hamda sen ko‘rmaydigan, eshitmaydigan, anglamaydigan kumush, oltin, mis, temir, yog‘och va tosh xudolarni madh qilding; ammo nafasing Uning qo‘lida bo‘lgan va barcha yo‘llaring O‘ziga tegishli bo‘lgan Xudoni ulug‘lamading. Shunda Uning huzuridan qo‘lning bir qismi yuborildi, va bu yozuv bitildi. Bitilgan yozuv esa shudir: MENE, MENE, TEKEL, UPHARSIN. Buning ta’biri shudir: MENE — Xudo saltanatingni sanab chiqdi va unga nihoya berdi. TEKEL — sen tarozida tortilding va nuqsonli deb topilding. PERES — saltanating bo‘lindi va Midiyaliklar hamda Forslarga berildi.

> Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.

> Shundan so‘ng Belshazar buyruq berdi, va ular Doniyorni qirmizi kiyimga kiydirdilar, bo‘yniga oltin zanjir taqdilar va u haqida shohlikda uchinchi hukmdor bo‘lishi to‘g‘risida e’lon qildilar. O‘sha kechada Xaldeylar shohi Belshazar o‘ldirildi. Midiyalik Doro esa, taxminan oltmish ikki yoshda bo‘lib, shohlikni oldi. Doniyor 5:16–31.

At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.

Amerika Qo‘shma Shtatlarida yakshanba qonuni joriy etilganda, gunoh kosasi ham, sinov muddatining kosasi ham xalq uchun, ham murtad respublikachi shox uchun, ham murtad protestant shox uchun to‘lgan bo‘ladi, chunki Xudo “saltanatni sanab” (oltinchi) “uni tugatgan” bo‘ladi. Har ikkala shox ham, shuningdek xalq ham “tarozida tortilgan” bo‘ladi (muqaddas maskanda bo‘layotgan hukmning tarozisida) va “kam topilgan” bo‘ladi. Shundan so‘ng Amerika Qo‘shma Shtatlari “bo‘linadi”, fuqarolar urushi va istibdod boshlanadi, va keyin Muqaddas Kitob bashoratidagi yettinchi va sakkizinchi saltanatlarga beriladi.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> Egamoriylar haqida Rabbiy shunday degan edi: “To‘rtinchi naslda ular yana bu yerga qaytib kelurlar; chunki Egamoriylarning gunohkorligi hali to‘lib-toshgani yo‘q.” Bu xalq o‘zining butparastligi va buzuqligi bilan ko‘zga tashlanib turgan bo‘lsa-da, u hali o‘z gunohkorligi kosasini to‘ldirib bo‘lmagan edi, va Xudo uni butunlay yo‘q qilish haqida amr bermas edi. Xalq ilohiy qudratning yaqqol namoyon etilganini ko‘rishi kerak edi, toki ular uzrsiz qolsinlar. Rahmdil Yaratuvchi ularning gunohkorligiga to‘rtinchi naslgacha bardosh berishga tayyor edi. Shundan keyin esa, agar yaxshilik tomon biror o‘zgarish ko‘rinmasa, Uning hukmlari ularning ustiga tushishi kerak edi.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> “Cheksiz Zot hamon xalqlar bilan hisobni hanuz yanglishmas aniqlik ila yuritmoqda. Uning rahm-shafqati tavbaga da’vatlar bilan taklif etilar ekan, bu hisob ochiq qoladi; ammo raqamlar Xudo belgilagan muayyan miqdorga yetganda, Uning g‘azabi xizmati boshlanadi. Hisob yopiladi. Ilohiy sabr-toqat nihoyasiga yetadi. Ular foydasiga endi rahm-shafqat iltijosi bo‘lmaydi.

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> “Payg‘ambar asrlar osha boqib, bu davrni o‘z vahiy nazari oldida ko‘rgan edi. Bu asr xalqlari mislsiz marhamatlarning qabul qiluvchilari bo‘lganlar. Osmonning eng saralaridan bo‘lgan barakalar ularga berildi, ammo ularga qarshi kuchaygan mag‘rurlik, tamagirlik, butparastlik, Xudoni mensimaslik va tuban noshukurlik yozilgandir. Ular Xudo bilan bo‘lgan hisob-kitoblarini tezlik bilan yakunlamoqdalar.”

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “Lekin meni titratadigan narsa shundaki, eng buyuk nur va imtiyozlarga ega bo‘lganlar hukm surayotgan gunoh bilan bulg‘anganlar. Atrofidagi nohaqlar ta’sirida, ko‘plar, hatto haqiqatga e’tiqod qilishini da’vo qiluvchilarning ham ko‘pchiligi sovub qolgan va yovuzlikning kuchli oqimi ostida ezilib bormoqda. Haqiqiy taqvodorlik va muqaddaslikka qaratilgan umumiy nafrat, Xudo bilan yaqin bog‘lanmaganlarni Uning qonuniga bo‘lgan hurmatini yo‘qotishga olib keladi. Agar ular nurga ergashib, haqiqatga chin qalbdan itoat qilayotgan bo‘lganlarida edi, bu muqaddas qonun ular uchun, ayniqsa u shunday mensilmay va chetga surilayotgan bir paytda, yanada qadrliroq bo‘lib ko‘rinar edi. Xudoning qonuniga bo‘lgan hurmatsizlik tobora yaqqol namoyon bo‘lib borgani sari, unga rioya qiluvchilar bilan dunyo o‘rtasidagi ajratuvchi chiziq yanada ravshanlashadi. Ilohiy amrlarga bo‘lgan muhabbat bir toifa orasida, boshqa bir toifa orasida ularga bo‘lgan nafrat qanchalik ortsa, shunchalik ortib boradi.”

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Inqiroz tez yaqinlashmoqda. Tez sur’atlarda ortib borayotgan ko‘rsatkichlar Xudoning taftish vaqti deyarli yetib kelganini ko‘rsatmoqda. U jazolashni istamasa-da, baribir jazolaydi va buni tez orada qiladi. Nurda yurganlar yaqinlashib kelayotgan xavf-xatarning alomatlarini ko‘radilar; ammo ular vayronagarchilikni beparvolik bilan, xotirjam kutib o‘tirmasliklari, Xudo taftish kunida O‘z xalqini panohida saqlaydi, degan ishonch bilan o‘zlariga taskin bermasliklari kerak. Aslo unday emas. Ular o‘z burchlari boshqalarni qutqarish uchun astoydil mehnat qilishdan iborat ekanini anglashlari, yordam uchun mustahkam imon bilan Xudoga qarashlari lozim. ‘Solih odamning samarali, jo‘shqin ibodati ko‘p narsaga qodirdir.’”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> “Xudobaxshlikning xamirturushi o‘z qudratini butunlay yo‘qotgani yo‘q. Jamoatning xavfi va tushkunligi eng kuchli bo‘lgan paytda, nurda turgan o‘sha kichik guruh yurtda qilinayotgan jirkanch ishlar uchun xo‘rsinib, faryod chekadi. Ammo ayniqsa, jamoat a’zolari dunyoning yo‘liga ko‘ra ish tutayotganlari sababli, ularning ibodatlari jamoat uchun ko‘tariladi.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> “Bu sodiq ozchilikning samimiy ibodatlari behuda ketmaydi. Rabbiy qasos oluvchi sifatida maydonga chiqqanida, U imonni uning pokligida saqlagan va o‘zlarini dunyoning bulg‘anishidan pok tutgan barcha kishilarning Himoyachisi sifatida ham keladi. Aynan shu paytda Xudo O‘zining kecha-kunduz Unga iltijo qiluvchi tanlanganlarining haqqini olishga va’da bergan, garchi U ularga nisbatan uzoq sabr qilsa ham.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

> “Buyruq shundaydir: ‘Shahar o‘rtasidan, Quddus o‘rtasidan o‘tib, uning ichida qilinayotgan barcha jirkanchliklar uchun xo‘rsinib, faryod qilayotgan kishilarning peshonalariga belgi qo‘y.’ Xo‘rsinib, faryod qilayotgan bu kishilar hayot kalomlarini bayon qilib kelayotgan edilar; ular tanbeh berib, maslahat qilib, iltijo qilgan edilar. Xudoni sharmanda qilib kelgan ayrimlar tavba qildilar va Uning oldida yuraklarini kamtar qildilar. Ammo Egamizning ulug‘vorligi Isroildan ketgan edi; ko‘plar hanuz dinning tashqi shakllarini davom ettirayotgan bo‘lsalar-da, Uning qudrati va huzuri yo‘q edi.” Guvohliklar, 5-jild, 208–210.

Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.

Belshazar huzurida turgan Doniyor timsolida tasvirlanganlar, ya’ni “Amerika uchun Kelajak”ni biladiganlar, o‘shanda Doniyorning “qirmizi libosi”ni, “oltin marjon”ni qabul qiladilar va “saltanatda uchinchi hokim” deb e’lon qilinadilar. Qirmizi rang ikki hissa Otaning merosini qabul qiladigan to‘ng‘ichlarning belgisi va rangidir; ular yuz qirq to‘rt ming kishidir.

> 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 14:4.

> Bular xotinlar bilan bulg‘anmaganlardir; chunki ular bokiralardir. Bular Qo‘zi qayerga bormasin, Uning ortidan ergashadiganlardir. Bular odamlar orasidan qutqarib olingan bo‘lib, Xudo va Qo‘zi uchun birinchi hosildir. Vahiy 14:4.

Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.

Bayroq sifatida ko‘tarilgan ikki non orasidan qirmizi ip qo‘liga bog‘lanadigani to‘ng‘ichdir (ilk hosil).

> And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.

> Va shunday bo‘ldiki, u to‘lg‘oq tutganida, birining qo‘li chiqdi; doyasi uning qo‘liga qirmizi ip bog‘lab: “Birinchi bo‘lib shu chiqdi”, dedi. Va shunday bo‘ldiki, u qo‘lini qaytarib olgach, mana, akasi-ukasi chiqdi; shunda u: “Qanday qilib yorib chiqding? Bu yorilish sening ustingga bo‘lsin”, dedi. Shuning uchun uning nomi Faraz deb ataldi. So‘ngra qo‘lida qirmizi ip bo‘lgan ukasi chiqdi; uning nomi esa Zorax deb ataldi. Ibtido 38:28–30.

The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.

Muqaddas Yozuvlarda “qirmizi”ning ilk bor tilga olinishi, Yahudodan bo‘lgan egizaklardan to‘ng‘ich bo‘lib chiqqan va ismi “ko‘tarilayotgan nur” ma’nosini anglatadigan “Zorax” bilan bog‘liqdir. Onasi, zinokorlik qilgan Tamor, Yahudoning marhum, yovuz o‘g‘lining xotini edi. “Ko‘tarilayotgan nur” bo‘lgan Zorax Yahudo qabilasidan chiqdi va uning qo‘lida qirmizi ip bor edi. “Farez” yorib chiqmoq degan ma’noni anglatadi, va u papalikdan ajralib chiqadigan hamda Yakshanba qonuni inqirozi davrida Bobildan chiqib keladiganlarni ifodalaydi.

The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.

“Qizil ip” ham Erixoning fahshaboz ayolini himoya qilgan alomat edi, Erixo shahri vayron qilinganida.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.

> Mana, biz yurtga kirganimizda, sen bizni tushirgan shu derazaga qirmizi ipni bog‘lab qo‘yasan; otangni, onangni, aka-ukalaringni va otangning butun xonadonini o‘z uyingga to‘playsan. Shunday bo‘ladiki, kimki uying eshiklaridan ko‘chaga chiqsa, uning qoni o‘z boshiga bo‘lur, biz esa aybsiz bo‘lamiz; kimki sen bilan uyda bo‘lsa, agar unga biror qo‘l tekkudek bo‘lsa, uning qoni bizning boshimizda bo‘lur. Agar sen bu ishimizni oshkor qilsang, bizga ichishga majbur qilgan qasamingdan ozod bo‘lamiz. U esa dedi: so‘zlaringizga muvofiq shunday bo‘lsin. So‘ng ularni jo‘natib yubordi, ular ketdilar; va u qirmizi ipni derazaga bog‘lab qo‘ydi. Yoshua 2:18–21.

Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.

Daniyorning qirmizi libosi shuni ko‘rsatadiki, u o‘sha paytda ko‘tarib taqdim etiladigan ikki tebratish nonidan birinchisi bo‘lgan yuz qirq to‘rt mingni ifodalaydi. Nonlar sifatida ular osmon Nonini ifodalaydilar; U xochga mixlanish yo‘lida umumiy zalda qirmizi to‘n kiydirilgan edi. Isoning qirmizi to‘n kiydirilgan umumiy zalining timsoli bo‘lgan Belshazarning ziyofat zalida bu libos “Amerika uchun kelajak”da endigina oldinda turgan inqirozni tushunadiganlarga beriladi.

> Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.

> Shunda hokimning askarlari Isoni qarorgohga olib kirib, uning oldiga butun askarlar to‘dasini yig‘dilar. Ular Uni yechintirib, Unga alvon rangli bir to‘n kiydirdilar. Matto 27:27, 28.

The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.

Daniyor orqali ifodalanganlarga berilgan libos oq rangli bo‘lgan Masihning solihlik libosidir.

> Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.

> Shodlanaylik va quvonaylik hamda Unga shon-sharaf beraylik; chunki Qo‘zining nikoh to‘yi keldi, va Uning kelini o‘zini tayyorladi. Va unga pok va oq nafis zig‘ir matodan kiyinish berildi; chunki o‘sha nafis zig‘ir mato azizlarning solihligidir. Vahiy 19:7, 8.

The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.

Doniyor timsolida tasvirlanganlarga berilgan libos ham qirmizi, ham oqdir, chunki ularning liboslari Malaki uchinchi bobdagi kir yuvuvchi tomonidan, u Levi o‘g‘illarini poklagan paytda, kir yuvuvchining ishqori bilan yuvilgan.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.

> Lekin Uning keladigan kuniga kim bardosh bera oladi? U zohir bo‘lganida kim tik tura oladi? Chunki U tozalovchining oloviga o‘xshaydi, va kir yuvuvchilarning ishqoriga o‘xshaydi. U kumushni tozalovchi va poklovchi kabi o‘tiradi; Levi o‘g‘illarini poklaydi, ularni oltin va kumush kabi soflaydi, toki ular Egaga solihlik bilan nazr keltirsinlar. Malaki 3:2, 3.

The robe is white, but only because it was washed in the scarlet blood of the lamb.

Libos oqdir, ammo faqat Qo‘zining qirmizi qoni bilan yuvilgani uchungina.

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.

> Va Iso Masihdan ham: U sodiq Shohiddir, o‘liklardan birinchi bo‘lib tug‘ilgandir va yer yuzidagi shohlarning Hokimidir. Bizni sevgan, O‘z qoni bilan bizni gunohlarimizdan yuvgan, hamda bizni Xudo va O‘z Otasi uchun shohlar va ruhoniylar qilgan Zotga abadulabad shon-shuhrat va hukmronlik bo‘lsin. Omin. Vahiy 1:5, 6.

The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.

Oltin zanjirning ilk bor tilga olinishi Yusufning Misrga rahbarlik qilishga tayinlanishi bilan bog‘liqdir.

> And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.

> Fir’avn Yusufga dedi: “Qara, men seni butun Misr yurti ustidan qo‘ydim”. Fir’avn qo‘lidan uzugini yechib olib, uni Yusufning qo‘liga taqdi; uni nozik zig‘ir liboslar bilan kiydirdi va bo‘yniga oltin zanjir taqdi. Uni o‘zining ikkinchi aravasiga mindirdi; uning oldidan: “Tizza büking”, deb jar solishdi. Shunday qilib, u uni butun Misr yurti ustidan hokim qildi. Fir’avn qo‘lidan uzugini yechib olib, uni Yusufning qo‘liga taqdi; uni nozik zig‘ir liboslar bilan kiydirdi va bo‘yniga oltin zanjir taqdi. Ibtido 41:41–43.

The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”

Yusufning Fir’avn tomonidan Misr ustidan hokim etib tayinlanishining sababi shuki, Yusuf Fir’avnning “yetti zamon” haqidagi tushini “sharq shamoli”ning vayronkor nafasi bilan bog‘liq holda ta’bir qila olgan edi.

> And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.

> Fir’avn Yusufga dedi: “Tushimda mana, daryo bo‘yida turgan ekanman. Va mana, daryodan tanasi semiz, ko‘rkam yetti sigir chiqib, qamishzor o‘tlog‘ida o‘tlab yurar edi. Va mana, ulardan keyin yana yetti sigir chiqdi; ular ozg‘in, juda xunuk ko‘rinishli va eti puch bo‘lib, butun Misr yurtida men bunday yomonlarini hech qachon ko‘rmagan edim. O‘sha ozg‘in va xunuk ko‘rinishli sigirlar avvalgi yetti semiz sigirni yeb qo‘ydi. Ammo ularni yeb bo‘lganlaridan keyin ham yeganlari bilinmas edi; ular avvalgidek yana xunuk ko‘rinishda edi. Shunda men uyg‘onib ketdim. Yana tushimda ko‘rdim: mana, bir poyada to‘la va yaxshi yetti boshoq o‘sib chiqdi. Va mana, ulardan keyin sharq shamolidan qurigan, so‘ligan va ingichka yetti boshoq unib chiqdi. O‘sha ingichka boshoqlar yaxshi yetti boshoqni yutib yubordi. Men buni sehrgarlarga aytdim, ammo menga buning ma’nosini bayon qila oladigan hech kim yo‘q edi”. Yusuf Fir’avnga dedi: “Fir’avnning tushi birdir; Xudo Fir’avnga O‘zi qilmoqchi bo‘lgan narsani ko‘rsatdi”. Ibtido 41:17–25.

Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.

Yusuf Fir’avnning tushini “satr ustiga satr” tamoyiliga ko‘ra ta’bir qildi, chunki u avvalo Fir’avnga ikki tushning bitta ekanini bildirdi. So‘ngra u “sigirlar” va “boshoqlar” bilan bog‘langan “yetti” so‘zini ramzlar sifatida ta’bir qildi. Ushbu parchadagi “yetti” so‘zi Levilar yigirma oltilikda “yetti vaqt” deb tarjima qilingan ayni so‘zdir. Yusuf “yetti”ni yetti yilning, ya’ni ikki ming besh yuz yigirma kunning ramzi sifatida ta’bir qildi. Yusuf ham, Doniyor ham Levilar yigirma oltilikdagi “yetti vaqt” ramzini ta’bir qilayotgan edilar.

In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.

Fir’avnning tushida ocharchilik boshoqlarning “sharq shamoli urib kuydirishi” natijasida yuzaga kelgan edi. Satr ustiga satr tarzida, Yusuf bevosita qo‘llaganidek, “sharq shamoli” aynan Islomni ko‘rsatadi; ya’ni Yusuf va Doniyorga oltin marjon berilgan paytda boshlanadigan, nishonning dunyoga (Yusufning Misriga) ko‘tarilishini va Xudoning boshqa suruvini (Doniyning) Bobilidan tashqariga chaqirishni ifodalovchi ocharchilik davri hamda iqtisodiy qulashing sababchisi Islom ekanini bildiradi.

The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.

Qo‘shma Shtatlarning ikki shoxi Muqaddas Kitob bashoratida ikki xalq sifatida ifodalangan barcha kuchlar orqali tasvirlangan. Bunga bashoratli ma’noda Sado‘m va Misrdan, shuningdek shimoliy va janubiy shohliklardan tashkil topgan Isroildan, hamda Midiya-Fors imperiyasidan iborat bo‘lgan Fransiya ham kiradi. Doniyorning sakkizinchi bobidagi Midiya-Forsning ikki shoxi shuni ko‘rsatadiki, shohlikning shoxlaridan biri keyinroq ko‘tariladi.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> So‘ng ko‘zlarimni ko‘tardim-da, qaradim, va mana, daryo oldida ikki shoxi bor bir qo‘chqor turar edi; va ikkala shox ham baland edi, lekin biri boshqasidan balandroq edi, va balandroq bo‘lgani keyinroq o‘sib chiqdi. Doniyor 8:3.

The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.

Midiya-Forsning ikki shoxi yer hayvonining ikki shoxini ifodalaydi, shuning uchun yer hayvonining shoxlaridan biri balandroq bo‘lib, keyinroq ko‘tarilishi kerak. Oxirzamon vaqti bo‘lgan 1798-yilda yer hayvonining hukmronligi boshlandi, va protestantizm shoxi Uilyam Miller orqali ifodalangan Ilyos payg‘ambar tomonidan Karmel tog‘iga olib borildi. Haqiqiy payg‘ambar bilan soxta payg‘ambar o‘rtasidagi farqni namoyon qiladigan bir bellashuv bo‘lishi kerak edi; bu esa 1840-yil 11-avgustdan 1844-yil 22-oktabrgacha davom etgan Karmel tog‘ining sinovida amalga oshirildi.

Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.

Millerit adventizmi, Xudoning ilohiy taqdiri bilan haqiqiy payg‘ambar sifatida aynan shu paytda tan olindi; ayni vaqtda Amerika Qo‘shma Shtatlarining protestant mazhablari papalik Rimiga qaytib, uning qizlariga aylandilar. 1863-yilda Millerit adventizmining haqiqiy protestant shoxi, Muqaddas Kitobni o‘rganishning murtad protestantizmga xos buzuq usuliga qaytish orqali, murtad protestantizm bilan ayni birlashuvga qaytdi; chunki ular Ilyos xabarini rad etishdagi izchil ishlarini boshladilar. Xuddi shu davrda AQSh Fuqarolar urushi ham boshlandi. (Shuni e’tiborga olingki, Muqaddas Ruh rad etilganda, boshqa ruh hukmronlikni egallaydi va buning natijasi har doim urush bo‘ladi.) Shunda bu xalq tom ma’noda, siyosiy jihatdan va bashorat nuqtayi nazaridan bo‘linib ketdi. Respublikachilik shoxi esa o‘sha paytdan boshlab ikki asosiy siyosiy partiya o‘rtasidagi tobora keskinlashib borayotgan kurash ichida bo‘lar edi.

From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.

1863-yildan boshlab, bo‘linishning bir ramzi sifatida — chunki o‘sha yil Shimol bilan Janub o‘rtasidagi fuqarolar urushining ayni markazi edi — Respublika shoxining ikkita siyosiy fraksiyasi hamda Protestant shoxining ikkita fraksiyasi, ya’ni Demokratik va Respublikachi partiyalar, shuningdek yakshanbani tutuvchi va Shabbatni tutuvchi murtad protestantlar yuzaga keldi. Har ikkala shoxning bu ikki yoqlama bo‘linishi Masih kunlarida sadduqiylar va farziylar orqali timsollangan edi. Bir toifa asosiy tamoyillarni butunlay rad etdi, ikkinchisi esa asosiy tamoyillarni qo‘llab-quvvatlashni da’vo qildi, ammo oxir-oqibat ularning o‘rniga insoniy urf-odatlar va taomillarni kiritdi.

On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.

2001-yil 11-sentabrda hayvonning surati sinov davri bashoratli tarzda boshlangan edi va u o‘zining cho‘qqisiga Yakshanba qonunida, yoki Belshazarning mastona ziyofatida yetadi. Yakshanba qonuni cherkov va davlatning birikmasi to‘la shakllanganini aniqlab beradigan tamg‘adir. O‘sha pallada murtad respublikachilik va murtad protestantizmning ikki shoxi bitta murtad shoxga aylanadi, va aynan shunda Doniyor uchinchi shox, yoki uchinchi hukmdor, yoxud oxirida ko‘tarilib chiqadigan va balandroq bo‘lgan haqiqiy protestant shoxi qilinadi, chunki aynan o‘sha vaqtda u bayroq-singari baland ko‘tariladi.

Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.

Yusuf va Doniyor bir xil bashorat yo‘nalishidir, chunki qator ustiga qator tarzida barcha payg‘ambarlar oxirgi kunlarni aniqlab ko‘rsatmoqdalar. Ular ikkovlari ham uni ko‘rganlarida “yetti vaqt”ni tan oldilar. Islomning “sharq shamoli” devor ostidan kirib kelmoqda, ular “Amerika uchun kelajak” nima ekanini Belshazar va Fir’avnga talqin qilib berayotganlarida. Ular Masihning solihligining “qirmizi libosi”ni kiyganlar; u Masihning qoni orqali shunday qilingan “oq libos”dir. Ular bir bayroq-belgi sifatida yuksaltiriladilar va uchinchi hukmdor bo‘lib, yuqoriroqqa ko‘tarilib, oxirida ko‘tariladigan shaxs sifatida toj yoki oltin zanjir bilan ifodalanadilar.

We will continue with Daniel chapter six, in the next article.

Keyingi maqolada Doniyor kitobining oltinchi bobi bilan davom etamiz.

> “In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.

> “O‘sha telba ahmoqlikning so‘nggi kechasida Belshazar va uning amaldorlari o‘z ayblarining hamda Xaldeylar shohligining aybining kosasini to‘ldirib bo‘lgan edilar. Xudoning tiyib turuvchi qo‘li yaqinlashib kelayotgan yovuzlikni endi daf eta olmas edi. Xudo ko‘p qirrali ilohiy tadbirlar orqali ularni O‘z qonuniga hurmat ko‘rsatishga o‘rgatishga intilgan edi. Hukmi endi osmongacha yetib borayotgan o‘shalarga doir U shunday degan edi: ‘Biz Bobilga shifo bermoqchi edik, ammo u sog‘aymadi.’ Yeremiyo 51:9. Inson qalbining g‘aroyib qaysarligi sababli, Xudo nihoyat qaytarib bo‘lmaydigan hukmni chiqarishni zarur deb topdi. Belshazar qulashga mahkum edi, va uning shohligi boshqa qo‘llarga o‘tishi lozim edi.” Payg‘ambarlar va Shohlar, 530.

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