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# The Book of Daniel - Number Forty-Six

Doniyor Kitobi — Qirq Oltinchi Bo‘lim

The Rest and Refreshing

Osoyishtalik va Tetiklik

Author

Jeff Pippenger

Published

January 10, 2024

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> U kimga bilim o‘rgatadi? Va kimga ta’limotni anglatadi? Sutdan ajratilganlarga, ko‘krakdan chiqarilganlarga. Chunki qoida ustiga qoida, qoida ustiga qoida; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘lishi kerak. Zero, u bu xalqqa duduqlanuvchi lablar va boshqa til bilan gapiradi. Ularga U shunday degan edi: “Mana, horiganga orom beradigan orom shudir; mana, tetiklik shudir”; ammo ular quloq solishni istamadilar. Shuning uchun Egamizning kalomi ular uchun qoida ustiga qoida, qoida ustiga qoida; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘ldi; toki ular yurib, orqaga yiqilsinlar, sinib ketsinlar, tuzoqqa tushsinlar va qo‘lga olinsinlar. Shuning uchun, ey Quddusda bo‘lgan bu xalq ustidan hukmronlik qiluvchi masxarachi kishilar, Egamizning kalomini eshitinglar. Chunki sizlar: “Biz o‘lim bilan ahd qildik, do‘zax bilan kelishuvdamiz; toshib keluvchi qamchi o‘tib borganda, u bizga yetib kelmaydi; chunki biz yolg‘onni panohimiz qildik, soxtalik ostida yashirindik”, dedingizlar. Shuning uchun Rabbiy Egamiz shunday deydi: “Mana, Men Sionda poydevor uchun bir toshni, sinalgan toshni, qimmatbaho burchak toshini, mustahkam poydevorni qo‘yaman; kim ishonsa, shoshilmaydi. Men hukmni o‘lchov ipiga, solihlikni esa shoqulga aylantiraman; do‘l yolg‘on panohini supurib ketadi, suvlar esa yashirinish joyini bosib ketadi. O‘lim bilan qilgan ahdingiz bekor qilinadi, do‘zax bilan qilgan kelishuvingiz turmaydi; toshib keluvchi qamchi o‘tib borganda, sizlar uning tomonidan oyoq osti qilinasizlar.” Ishayo 28:9–18.

In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.

1863-yilda Quddusni boshqargan masxarachilar Millerning gavharlarini yashirib, ularning o‘rniga qalbaki tangalar va gavharlarni qo‘yish ishini bosqichma-bosqich boshladilar. Shu tariqa ular “o‘lim bilan ahd qildilar”, “yolg‘onni” o‘zlariga “panoh” qildilar va “soxtalik ostiga” “yashirindilar”. Ammo ular Havoriylar kitobida Butrus so‘z yuritadigan “orom” va “yangilanish” haqidagi oxirgi kun xabari bilan sinovdan o‘tkazilishi kerak edi.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Lekin Xudo Masih azob chekishini O‘zining barcha payg‘ambarlarining og‘zi orqali oldindan bildirgan edi va shuni shunday bajo keltirdi. Shunday ekan, tavba qilinglar va qaytinglar, toki gunohlaringiz o‘chirib tashlansin, Rabbimiz huzuridan orom-baxsh zamonlar kelganda; va U sizlarga oldindan va’z qilingan Iso Masihni yuboradi. Uni osmon hamma narsaning tiklanish zamonlarigacha qabul qilmog‘i lozim; bu haqda Xudo azaldan beri O‘zining barcha muqaddas payg‘ambarlarining og‘zi orqali aytgan. Chunki Muso haqiqatan ham otalarga shunday degan edi: “Egangiz Xudo sizlarga birodarlaringiz orasidan men kabi bir payg‘ambarni ko‘taradi; u sizlarga nima desa, hamma narsada unga quloq solinglar. Va shunday bo‘ladiki, o‘sha payg‘ambarga quloq solmaydigan har bir jon xalq orasidan yo‘q qilinadi”. Ha, Samueldan boshlab, undan keyin kelgan barcha payg‘ambarlar, qancha gapirgan bo‘lsalar, bu kunlar haqida ham oldindan xabar berganlar. Havoriylar 3:18–24.

Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.

Butrus barcha payg‘ambarlar orom va tetiklanish zamonlari hamda keyingi yomg‘ir haqida so‘zlaganini ko‘rsatadi, va Ishayo tergov hukmining yakunida, gunoh o‘chirib tashlanayotgan va keyingi yomg‘ir yog‘ayotgan paytda yuz beradigan oxirgi orom va tetiklanish zamonlarini rad etadigan toifani ko‘rsatmoqda. O‘sha vaqtda Ishayo tilga olayotgan, o‘lim bilan ahd tuzgan toifa, Butrusning so‘zlariga ko‘ra, “xalq orasidan yo‘q qilinadi.” Opa Uayt ko‘pincha aynan Ishayoning shu oromi va tetiklanishi vaqtiga murojaat qiladi.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Uchinchi farishtaning xabarini e’lon qilishda birlashadigan farishta butun yer yuzini o‘zining ulug‘vorligi bilan yoritishi kerak. Bu yerda butun dunyo ko‘lamidagi va ilgari ko‘rilmagan qudratga ega bo‘lgan bir ish bashorat qilinmoqda. 1840–44 yillardagi advent harakati Xudoning qudratining ulug‘vor namoyon bo‘lishi edi; birinchi farishtaning xabari dunyodagi har bir missionerlik maskaniga yetkazildi, va ayrim mamlakatlarda o‘n oltinchi asrdagi Islohotdan beri biror yurtda ko‘rilganidan ham buyukroq diniy qiziqish kuzatildi; ammo bularning barchasi uchinchi farishtaning so‘nggi ogohlantirishi ostidagi qudratli harakat tomonidan ortda qoldiriladi.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Ish Hosil bayrami kunidagi ishga o‘xshash bo‘ladi. Xushxabar ishining boshlanishida Muqaddas Ruhning to‘kilishi orqali qimmatli urug‘ning unib chiqishiga sabab bo‘lish uchun ‘ilk yomg‘ir’ berilganidek, hosilning pishib yetilishi uchun uning oxirida ‘so‘nggi yomg‘ir’ beriladi. ‘Shunda biz bilamiz, agar Egamizni bilishga intilsak: Uning chiqishi tong kabi tayyordir; U bizga yomg‘ir kabi, yerga yog‘adigan so‘nggi va ilk yomg‘ir kabi kelur.’ Hosheya 6:3. ‘Bas, ey Sion farzandlari, shod bo‘linglar va Egangiz Xudoda quvoninglar; chunki U sizlarga me’yorida ilk yomg‘irni berdi va sizlar uchun yomg‘irni, ilk yomg‘irni ham, so‘nggi yomg‘irni ham yog‘dirur.’ Yo‘el 2:23. ‘Oxirgi kunlarda, deydi Xudo, Men O‘z Ruhimdan har bir jonzot ustiga to‘kaman.’ ‘Va shunday bo‘ladiki, Egamizning nomini chaqirgan har kim najot topadi.’ Havoriylar 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Xushxabarning ulug‘ ishi, uning boshlanishini belgilagan Xudoning qudrati namoyon bo‘lishidan kamroq bir namoyon bilan yakun topmasligi kerak. Xushxabar boshida ilk yomg‘irning to‘kilishida amalga oshgan bashoratlar, uning yakunida so‘nggi yomg‘irda yana amalga oshishi kerak. Mana, havoriy Butrus quyidagi so‘zlarni aytganida ko‘zlagan ‘orom berish zamonlari’ shulardir: ‘Shunday ekan, tavba qilinglar va gunohlaringiz o‘chirib tashlanishi uchun Unga qaytinglar; toki Rabbimiz huzuridan orom berish zamonlari kelsin; va U Iso Masihni yuborsin.’ Havoriylar 3:19, 20.” Buyuk Kurash, 611.

The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.

Sinov “satr ustiga satr” tarzida ifodalangan kechki yomg‘ir metodologiyasiga asoslanadi. Sinov xabari “o‘zga til” egasi bo‘lgan soqchilar tomonidan yetkaziladi; ular “duduq lablar”ga ega sifatida tasvirlangan. Kechki yomg‘irning sinov xabari, Adventizm o‘z isyonkorlik tarixi davomida qabul qilib kelgan murtad protestantizm va katolitsizm metodologiyasida tarbiya topmagan soqchilar tomonidan yetkazilar edi.

> “The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.

> “Har bir jon uchun sinov keladigan vaqt uzoqda emas. Bizga yirtqichning tamg‘asi qabul qildirilishga uriniladi. Dunyoviy talablar oldida qadamma-qadam yon bergan va dunyoviy urf-odatlarga moslashganlar, masxara, haqorat, qamoq bilan tahdid va o‘limga duchor bo‘lishdan ko‘ra, mavjud hokimiyatlarga bo‘ysunishni qiyin ish deb topmaydilar. Kurash Xudoning amrlari bilan insonlarning amrlari o‘rtasidadir. Ana shu vaqtda jamoatda oltin shlakdan ajratib olinadi. Haqiqiy taqvodorlik uning tashqi ko‘rinishi va yasama yaltirog‘idan ravshan ajratib ko‘rsatiladi. Biz uning porloqligiga mahliyo bo‘lgan ko‘plab yulduzlar o‘shanda zulmatda so‘nib qoladi. Bulut singari somon shamolda uchib ketadi, hatto biz faqat mo‘l hosilli bug‘doy xirmonlarini ko‘rayotgan joylardan ham. Ma’bad bezaklarini o‘ziga olgan, ammo Masihning solihligi bilan kiyinmaganlarning hammasi o‘z yalang‘ochligining sharmandaligida namoyon bo‘ladi.

> “When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’

> «Mevasiz daraxtlar yerga ortiqcha yuk bo‘luvchilar sifatida kesib tashlanganda, yolg‘on birodarlarning ko‘pchiligi chin birodarlardan ajratilganda, o‘shanda yashirin bo‘lganlar ko‘zga ko‘rinadigan bo‘ladi va hosannolar bilan Masihning bayrog‘i ostida saf tortadi. Qo‘rqoq va o‘ziga ishonchsiz bo‘lganlar Masih va Uning haqiqati tarafida ekanliklarini ochiqchasiga e’lon qiladilar. Jamoatdagi eng zaif va ikkilanuvchan kishilar Dovud kabi bo‘ladi — qilishga ham, jur’at etishga ham tayyor. Xudoning xalqi uchun tun qanchalik zulmatli bo‘lsa, yulduzlar shunchalik yorqin porlaydi. Shayton sodiqlarni qattiq azoblaydi; ammo ular Iso nomi bilan g‘oliblardan ham ortiq bo‘lib chiqadilar. Shunda Masih jamoati “oydek go‘zal, quyoshdek ravshan va bayroqlari bilan turgan lashkar kabi dahshatli” bo‘lib namoyon bo‘ladi.»

> “The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.

> Missionerlik sa’y-harakatlari bilan ekilayotgan haqiqat urug‘lari o‘shanda unib chiqib, gullab-yashnaydi va hosil beradi. Jonlar haqiqatni qabul qiladilar; ular musibatga bardosh berib, Iso uchun azob chekayotganlari bois Xudoga hamd aytadilar. “Dunyoda qayg‘u-alamga duch kelasizlar; ammo dadil bo‘linglar, Men dunyoni yengdim.” To‘lib-toshgan ofat yer yuzidan o‘tib ketganda, yelpig‘ich Yahovaning xirmonini tozalayotganida, Xudo O‘z xalqining yordamchisi bo‘ladi. Shaytonning g‘alaba nishonalari yuksaklarga ko‘tarilishi mumkin, ammo pok va muqaddaslarning imoni sarosimaga tushmaydi.

> “Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.

> “Ilyos Elishoni omochdan oldi va uning ustiga o‘zining muqaddaslanish choponini tashladi. Bu buyuk va tantanavor ishga da’vat ilmli va martabali kishilarga taqdim etilgan edi; agar ular o‘z nazarlarida o‘zlarini kichik tutsalar va butunlay Egamizga ishongan bo‘lsalar, U O‘z bayrog‘ini g‘alaba sari tantana bilan olib borish sharafi bilan ularni taqdirlagan bo‘lur edi. Ammo ular Xudodan ajraldilar, dunyoning ta’siriga bo‘ysundilar, va Egamiz ularni rad etdi.

> “Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.

> “Ko‘plar ilm-fanni ulug‘lab, ilm-fanning Xudosini ko‘zdan qochirdilar. Eng soflik davrlaridagi jamoat bilan esa bunday bo‘lmagan.”

> “God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.

> “Xudo bizning davrimizda juda ozchilik kutayotgan bir ishni amalga oshiradi. U oramizda ilmiy muassasalarning tashqi ta’lim-tarbiyasidan ko‘ra, Uning Ruhining moylanishi orqali ta’lim olganlarni ko‘taradi va ulug‘laydi. Bu vositalarni mensimaslik yoki qoralash kerak emas; ular Xudo tomonidan belgilangan, ammo ular faqat tashqi malakalarni bera oladi, xolos. Xudo O‘zining bilimdon, o‘zini muhim sanovchi bandalarga qaram emasligini namoyon qiladi.” Testimonies, 5-jild, 81, 82.

The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.

“Bostirib keluvchi qamchi” — Vahiy kitobining o‘n birinchi bobidagi buyuk zilzila soatida boshlanadigan yakshanba qonunining timsolidir. U yakshanba qonuni bo‘yicha sinov davrining bosqichma-bosqich rivojlanishini ifodalaydi.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Xorijiy xalqlar Amerika Qo‘shma Shtatlarining namunasiga ergashadilar. Garchi u oldinga chiqib yetakchilik qilsa-da, ayni inqiroz dunyoning barcha qismlaridagi xalqimiz ustiga ham keladi.” Testimonies, 6-jild, 395.

Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.

Yakshanba qonunidan sal oldin, Millerning tushidagi soxta tangalar derazadan supurib tashlanadi; xuddi shuningdek, Laodikiyalik Adventistlar ham Rabbimizning og‘zidan chiqarib tashlanadilar. So‘ng jamoat bayroq kabi ko‘tariladi, “oydek go‘zal, quyoshdek ravshan va bayroqli lashkar kabi dahshatlidir”. Ishayoning “boshqa til” va “duduq lablar”dan chiqadigan xabari, ilmiy muassasalarning tashqi ta’limi bilan emas, balki Uning Ruhining moylanishi orqali ta’lim oladigan, ko‘tarilib yuksaltirilganlarni ifodalaydi. Efrayimning mastlari “satr ustiga satr” sinovidan o‘ta olmaydilar, chunki ularning donolarining hikmati yo‘qolgan. Ular uchun bashorat muhrlangan kitobga aylangan.

The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.

Butrusga ko‘ra, Shomuildan boshlab barcha payg‘ambarlar tilga olgan tarix, keyingi yomg‘ir xabarini rad etadigan Adventistlarning halok bo‘lishiga doir bir necha tasvirlarni taqdim etadi; biroq ular Yakshanba qonuni paytida jismoniy o‘limga emas, balki ma’naviy o‘limga duchor bo‘ladilar; bu o‘lim, Amos kitobida o‘zlarining abadiy yo‘qolganliklarini anglab uyg‘onadigan nodon bokiralar timsolida ifodalanganidek, abadiyat uchun yo‘qolgan bo‘lish haqiqatini tan olish bilan birga kechadi.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Mana, kunlar kelmoqda, deydi Rabbiy Xudo, Men yurtga ocharchilik yuboraman, ammo bu non ocharchiligi ham, suvga tashnalik ham emas, balki Egamizning so‘zlarini eshitish ocharchiligidir. Va ular dengizdan dengizgacha, shimoldan hatto sharqqacha sarson-sargardon bo‘lib yuradilar; Egamizning kalomini izlab u yoqdan bu yoqqa yuguradilar, ammo uni topa olmaydilar. O‘sha kunda go‘zal bokira qizlar va yigitlar tashnalikdan holdan toyadilar. Samariyaning gunohi bilan qasam ichadiganlar va: “Ey Dan, sening xudoying tirikdir”, deydiganlar, hamda: “Beer-Shebaning yo‘li tirikdir”, deydiganlar ham yiqiladilar va boshqa aslo turmaydilar. Amos 8:11–14.

After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.

Yakshanba qonunining soatini “toshqin qamchi” timsoli bilan tilga olgach, Ishayo o‘lim bilan ahd tuzganlarning davom etayotgan qo‘rquvi va tashvishiga murojaat qiladi.

> And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.

> O‘lim bilan qilgan ahdingiz bekor qilinadi, do‘zax bilan tuzgan kelishuvingiz mustahkam turmaydi; toshqin kabi yopiriluvchi qamchi o‘tib ketganda, sizlar uning ostida payhon qilinasizlar. U o‘tib chiqqan paytdan boshlab sizlarni olib ketadi; chunki u tong sayin, kunduz va kecha o‘tib turadi; va xabarni anglashning o‘zi dahshat bo‘ladi. Ishayo 28:18, 19.

The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.

Shunda Millerning javohirlari bilan ifodalangan bilimning ortishini anglash imkonsiz bo‘ladi, ammo tobora kuchayib borayotgan Yakshanba qonuni inqirozi haqidagi xabarning “anglanishi” ularning o‘lim bilan tuzgan ahdi bekor qilinganini ko‘rsatadi. “Yolg‘on ostida” yashiringanlar o‘shanda “Egamiz Xudo” “Sionda poydevor uchun tosh, sinalgan tosh, qimmatbaho burchak toshi, mustahkam poydevor” qo‘yganini anglaydilar, biroq juda kech bo‘ladi. Ular tarix davomida ilgarilar ekanlar, ostiga yashiringan yolg‘onlar o‘shanda supurib tashlanadi. Ana shu oshkora yolg‘onlarning ko‘plarini Ulay daryosi haqidagi vahiyda osongina ko‘rish mumkin.

The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.

Millerchilar, Doniyorning ikkinchi bobini tushunishlariga muvofiq, Doniyor 8-bobdagi shohliklarni 7-bobda tasvirlangan ayni o‘sha shohliklar deb aniqladilar. Bu ikki bob o‘rtasidagi farq shundan iboratki, 7-bob shohliklarning siyosiy jihatlarini ifodalaydi, 8-bob esa shohliklarning diniy jihatlarini ifodalaydi. Shu sababli, Doniyor 8-bobi muqaddas maskan atamalari bilan tasvirlangan.

Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.

Doniyor kitobining sakkizinchi bobi shohliklarni ifodalash uchun muqaddas maskan timsollaridan foydalanadi, ammo bobda ifodalangan muqaddas maskanga oid har bir timsol buzilgan; shu tariqa Masihning haqiqiy dini bilan Shaytonning soxta dini o‘rtasidagi farq ko‘rsatib beriladi. Qo‘chqor Xudoning muqaddas maskanida qurbonlik sifatida ishlatilgan hayvon edi, biroq muqaddas maskandagi har bir qurbonlik mukammal bo‘lishi kerak edi. Sakkizinchi bobdagi qo‘chqor Xudoning muqaddas maskanida qurbonlik sifatida ishlatilishga noloyiq edi, chunki uning shoxlari bir xil emas edi.

> 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.

> Shunda men ko‘zlarimni ko‘tardim va qaradim, va mana, daryo oldida ikki shoxi bor bir qo‘chqor turar edi; ikkala shox ham baland edi, ammo biri ikkinchisidan balandroq edi, va balandroqrog‘i keyinroq chiqdi. Doniyor 8:3.

A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.

Turli uzunlikdagi ikki shoxli qo‘chqor Xudoning muqaddas maskanida qurbonlik sifatida qabul qilinmas edi, ammo bu timsol Xudoning haqiqiy diniga emas, balki Shaytonning butparastlikdan iborat qalbaki diniga taalluqlidir. Keyingi shohlik taka bilan ifodalangan bo‘lib, u ham muqaddas maskandagi qurbonlikdir, biroq yana bir bor taka buzilgan edi, chunki uning ko‘zlari orasida bir shoxi bor edi; shu tariqa u muqaddas maskan qurbonligidan talab etiladigan komillik mutanosibligidan mahrum edi.

> And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.

> Va men kuzatib turganimda, mana, g‘arbdan butun yer yuzi uzra bir taka echki kelib qoldi; u yerga tegmas edi; va o‘sha taka echkining ko‘zlari orasida ko‘zga ko‘ringan bir shoxi bor edi. Daniel 8:5.

Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.

Oxir-oqibat, echkining shoxi sindirildi va uning o‘rnida to‘rtta shox paydo bo‘ldi; bu esa uni ham Xudoning muqaddas maskanida qurbonlik sifatida keltirilishdan mahrum qiladi.

> Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.

> Shunday qilib, taka nihoyatda ulug‘vor bo‘ldi; u qudratga to‘lganida esa, katta shoxi sindi; uning o‘rniga osmonning to‘rt shamoli tomon qaragan to‘rtta mashhur shox o‘sib chiqdi. Doniyor 8:8.

Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.

Doniyor kitobining sakkizinchi bobi Bobil shohligining biror ramz bilan tilga olinmasligidan boshlanadi. Muqaddas Kitob bashoratining birinchi shohligi bo‘lgan Bobil allaqachon ikkinchi va yettinchi boblarning ikki guvohi asosida Muqaddas Kitobga ko‘ra belgilab qo‘yilgan; ammo sakkizinchi bobda Bobil ataylab yashirilgan bo‘lib, bu papalikning halokatli jarohat olib, oxir-oqibat shifo topishi haqidagi bashoratli xususiyatni ta’kidlash uchundir. Papalik halokatli jarohat olgan vaqtdan to u shifo topguniga qadar bo‘lgan davr mobaynida, bashorat nuqtayi nazaridan, papalik yashirilgan yoki unutilgan bo‘ladi. Bu yashirilish Navuxadnazar shohligining olib tashlanib, keyinchalik qayta tiklangani orqali ham ifodalangan edi.

Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.

Doniyor kitobining sakkizinchi bobi ikkinchi shohlikning bevosita ramzi bilan boshlanib, unda Midiya-Fors shohligini ifodalovchi qo‘chqor tanishtiriladi; undan keyin esa Yunoniston shohligini ifodalovchi buzuqlashgan taka keladi. So‘ngra Yunonistonning to‘rtta shoxi parchalanib ketgan to‘rtta shamoldan biridan Doniyor to‘rtinchi shohlik — Rimni ifodalovchi kichik bir shoxni ko‘radi. Kichik shox Rimning har ikkala bosqichini ifodalaydi; ular to‘rtta oyatda tasvirlangan. Majusiy Rim kichik shox orqali erkak jinsida, papalik Rimi esa kichik shox orqali ayol jinsida ifodalangan.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Va ulardan biridan janubga, sharqqa va go‘zal yurt tomonga nihoyatda kattalashgan kichik bir shox chiqdi. U osmon lashkarigacha qadar kattalashdi; lashkarning va yulduzlarning ba’zilarini yerga uloqtirib tashladi va ularni oyoq osti qildi. Ha, u o‘zini hatto lashkarning Shahzodasigacha qarshi ulug‘ladi, va Uning tomonidan kundalik qurbonlik olib tashlandi, hamda Uning muqaddas maskanining joyi qulatildi. Va gunoh tufayli kundalik qurbonlikka qarshi unga bir lashkar berildi; u haqiqatni yerga uloqtirib tashladi; va u o‘z ishini qildi hamda ravnaq topdi. Doniyor 8:9–12.

The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.

To‘qqizinchi oyatda bayon ichiga kirib keladigan Rimning kichik shoxi erkak jinsda ifodalanadi; so‘ng o‘ninchi oyatda kichik shox ayol jinsda ifodalanadi; keyin o‘n birinchi oyatda kichik shox erkak jinsda ifodalanadi; va nihoyat o‘n ikkinchi oyatda kichik shox yana bir bor ayol jinsda ifodalanadi.

Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.

Doniyor kitobining sakkizinchi bobi birinchi shohlikni yashiradi, so‘ng keyingi ikki shohlik muqaddas maskanning buzilgan hayvonlari sifatida tasvirlanadi, to‘rtinchi shohlik esa bir shox sifatida ifodalanadi. Bu shox bashoriy ma’noda buzilgandir, chunki u avval erkak, keyin ayol, so‘ng yana erkak va undan keyin ayol sifatida namoyon bo‘ladi.

> The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.

> Ayol erkakka tegishli narsani kiymasin, erkak ham ayolning kiyimini kiymasin; chunki bunday qiluvchilarning hammasi Egang Xudoying oldida jirkanchdir. Qonunlar takrori 22:5.

The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.

Butparast Rimning kichik shoxining erkak jinsdagi namoyoni to‘qqizinchi va o‘n birinchi oyatlarda joylashgan, papalik Rimning kichik shoxining ayol jinsdagi namoyoni esa o‘ninchi va o‘n ikkinchi oyatlarda joylashgan. Kichik shoxning jinsi Doniyorning so‘zlarini asl matn darajasida ko‘rib chiqish orqali aniqlanadi; Miller buni ko‘ra olmagan bo‘lardi, chunki u faqat Cruden’s Concordance’dan foydalangan, Cruden’s Concordance esa asl til haqida hech qanday ma’lumot bermaydi. Ushbu to‘rt oyat davomida jinslarning almashinishi King James Muqaddas Kitobi tarjimonlari tomonidan anglab yetilgan edi, va agar nimaga e’tibor berishni bilsangiz, ular ushbu parchada jinslarni saqlab qolganlar.

The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:

Tarjimonlar to‘qqizinchi oyatdan o‘n ikkinchi oyatgacha bo‘lgan oyatlardagi erkak jinsdagi va ayol jinsdagi kichik shox o‘rtasidagi farqni angladilar va bu farqni “u” so‘zi orqali ifodaladilar. “U” so‘zi kichik shox ayol jins shaklida bo‘lganida qo‘llanadi. Qarang: Doniyor kitobi, sakkizinchi bob, o‘ninchi oyat:

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

> U osmon lashkarigacha qadar ulug‘ayib ketdi; va o‘sha lashkarning ba’zilarini hamda yulduzlardan ba’zilarini yerga uloqtirib tashladi va ularni oyoq osti qildi. Doniyor 8:10.

It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:

U “ulug‘ayib ketdi” va “pastga uloqtirdi”; shu tariqa kichik shoxni ayol ekanini aniqlaydi. O‘n ikkinchi oyatda shunday deyiladi:

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

> Va gunoh sababli kundalik qurbonlikka qarshi unga bir lashkar berildi; u haqiqatni yerga qulatdi; va u ish yuritib, ravnaq topdi. Doniyor 8:12.

In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.

O‘n ikkinchi oyatda “uni” so‘zi qo‘shib qo‘yilgan bo‘lib, u kichik shoxni to‘g‘ri ifodalamaydi, chunki oyatda kichik shox ikki marta “u” deb ko‘rsatilgan, shu tariqa u ayol jinsini ifodalaydi. Tarjimonlar, shubhasiz, Doniyorning jinsga oid farqlashini anglagan edilar, biroq Doniyor nimani nazarda tutganiga ishonchlari komil emas edi; shu sababli ular kursiv bilan berilgan “uni” so‘zini qo‘shish orqali oyatdagi kichik shoxni erkak jinsida ko‘rsatishga urindilar, lekin bu Doniyorning o‘z so‘zlari bilan tasdiqlanmaydi. Uning so‘zlari kichik shoxni ayol jinsida ekanini ko‘rsatadi va “u” (ayol jinsidagi kichik shox) haqiqatni yerga uloqtirdi, va “u” (ayol jinsidagi kichik shox) amal qildi hamda ravnaq topdi.

In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.

To‘qqizinchi oyatda “kichik shox” iborasi erkak jinsida bo‘lib, butparast Rimni ifodalaydi. U Yunon imperiyasi parchalanib ketgan “to‘rt shamol”dan biridan chiqdi. Oyatda, tarixga muvofiq ravishda, butparast Rim yer yuzining taxti ustida o‘z o‘rnini egallarkan, uchta geografik hududni zabt etgani ko‘rsatiladi.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Va ulardan biridan bir kichik shox chiqdi; u janub tomonga, sharq tomonga va go‘zal yurt tomonga qarab nihoyatda buyuk bo‘lib o‘sdi. Doniyor 8:9.

In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”

O‘n birinchi oyatda (“kundalik” masalasidagi bahs o‘zining asosiy jang maydonlaridan birini topadigan joyda) kichik shox “u”, “unga” va “uning” sifatida ifodalangan.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Haqiqatan, u o‘zini hatto lashkarning Amirigacha yuksaltirdi, U orqali kundalik qurbonlik olib tashlandi va Uning muqaddas maskanining joyi qulatib tashlandi. Doniyor 8:11.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “Xudoning Kalomidagi har bir tamoyilning o‘z o‘rni, har bir haqiqatning esa o‘z ahamiyati bor. Va bu to‘liq tuzilma, ham rejasida, ham amalga oshirilishida, o‘z Muallifiga guvohlik beradi. Bunday tuzilmani Cheksiz Zotning ongidan boshqa hech bir ong na tasavvur qila olar, na vujudga keltira olar.” Education, 123.

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