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# The Book of Daniel - Number One-Hundred and Sixty-Nine

Doniyor kitobi — bir yuz oltmish to‘qqizinchi

Unraveling the Prophetic Threads: Understanding the Symbolism of “Fortress” in Daniel

Payg‘ambarlik iplari yechimi: Doniyorda “Qo‘rg‘on” ramziyligini tushunish

Author

Jeff Pippenger

Published

March 31, 2024

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Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

Doniyor kitobining o‘n birinchi bobidagi o‘ninchi oyat ichki va tashqi xabarni “qal’a” so‘zi bilan birlashtiradi. Uning Ishayo payg‘ambarning oltmish besh yillik bashorati bilan bog‘laydigan aloqasi tashqi bashoratning “qal’a”sini Rossiya deb aniqlaydi, shuningdek ayni tarix davomida Masih ko‘taradigan ma’badning ichki “qal’a”sini ham ko‘rsatadi. O‘ttiz birinchi oyatda uchraydigan tashqi qal’a “qudratli muqaddas joy” deb aniqlanadi va u yer yuzidagi bir shoh yoki shohlikni ifodalaydi. Ichki qal’a, ya’ni qudratning ichki muqaddas joyi esa, Ahd Xabarchisi qirq olti yilda ko‘taradigan ma’baddir.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

O‘sha ma’badning (qal’aning) Eng Muqaddas Joyida, Xudo samoviy joylarda o‘tirgandir.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

Doniyor kitobida ikki ibroniycha so‘zning ikkalasi ham “muqaddas maskan” deb tarjima qilingan. Biri “miqdash”, ikkinchisi esa “qodesh”dir. “Miqdash” butparastlarning muqaddas maskanini, yoki Xudoning muqaddas maskanini, hatto qo‘rg‘onni ham anglatishi mumkin. “Qodesh” esa Muqaddas Kitobda faqat Xudoning muqaddas maskanini ifodalash uchun qo‘llanadi. Doniyor kitobining o‘n birinchi bobi, o‘ttiz birinchi oyatidagi kuchning (qal’aning) “muqaddas maskani” (miqdash) “kuchning muqaddas maskani” deb tarjima qilingan bo‘lib, u yerda muqaddas maskan deb tarjima qilingan ibroniycha so‘z “miqdash”dir; bu so‘z Rim shahrini ifodalaydi, u esa ham butparast, ham papalik Rim tarixida Rim qudratining ramzidir. Doniyor bu ikki ibroniycha so‘zni nihoyatda ehtiyotkorlik bilan qo‘llagan. Adventizmning markaziy ustuni bo‘lgan oyatlarda biz “muqaddas maskan” so‘zini uchratamiz.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Shunda men bir muqaddas zotning so‘zlayotganini eshitdim; va boshqa bir muqaddas zot so‘zlayotgan o‘sha muayyan muqaddas zotga dedi: Kundalik qurbonlikka, vayron qiluvchi gunohga oid vahiy qachongacha davom etadi, toki ham muqaddas maskan, ham lashkar oyoq osti qilinsin? Va u menga dedi: Ikki ming uch yuz kun-gacha; shundan keyin muqaddas maskan poklanadi. Doniyor 8:13, 14.

The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Har ikkala oyatda ham “muqaddas maskan” deb tarjima qilingan ibroniycha so‘z “qodesh” bo‘lib, u faqat Xudoning muqaddas maskanini ifodalash uchun ishlatiladi. O‘n birinchi oyatda esa butparast Rimni, xususan Rim shahridagi Panteon ma’badini ko‘rsatishda “muqaddas maskan” so‘zi uchraydi, ammo o‘sha oyatda u ibroniycha “miqdash” so‘zidir.

> 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.

> Ha, u o‘zini hatto lashkar Amirigacha ulug‘ladi; u orqali kundalik qurbonlik olib qo‘yildi va Uning muqaddas maskanining o‘rni qulatildi. Doniyor 8:11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

Doniyorning o‘n birinchi bobining o‘ttiz birinchi oyatidagi “kuch-qo‘drat muqaddasxonasI” iborasi ibroniycha “miqdash” so‘zidir va u o‘n birinchi bobning yettinchi va o‘ninchi oyatlarida “qal’a” deb tarjima qilingan ibroniycha so‘z bilan bog‘liq holda uchraydi. Yettinchi oyatda janub shohi to‘g‘ridan-to‘g‘ri Rim shahriga kirib borib, shimol shohini asir oldi, chunki u uning qal’asiga kirdi; ammo o‘ninchi oyatda shimol shohi faqat “qal’a”ga tomon ko‘tariladi, chunki u o‘z saltanati bilan Misr o‘rtasidagi chegara chizig‘ida to‘xtadi. Keyingi oyat aynan Rofiya chegarasiga taalluqli edi. O‘ttiz birinchi oyatdagi “kuch-qo‘drat muqaddasxonasi” — “qal’a”ning “miqdash”idir.

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Rafiyadagi chegaraviy jang Ukrainadagi chegaraviy jangning timsolidir. Bu bashoratli tarix “bosh”ning shohlik yoki shoh ekanini anglash orqali tan olinadi; u uning qudratining qal’asidir, biroq bashorat ichki va tashqi haqiqatga murojaat qilmoqda. Tashqi yo‘nalish uchun “qudrat ma’badi” “miqdash” ma’badi bilan ifodalanadi, ichki yo‘nalish uchun qudrat ma’badi esa “qodesh” ma’badi bilan ifodalanadi.

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

1844-yildan 1863-yilgacha bo‘lgan davr bir bashoratli tarix chizig‘ini ifodalaydi; u yuz qirq to‘rt mingning muhrlanishini tasvirlaydi. Shimoliy shohlikka qarshi bo‘lgan ikki ming besh yuz yigirma yillik tarqatilish davri 1798-yilda yakun topdi, janubiy shohlikka qarshi bo‘lgan o‘sha ikki ming besh yuz yigirma yillik chiziq esa 1844-yilda nihoyasiga yetdi. Bu ikki chiziq insoniyatning quyi tabiatini va insoniyatning oliy tabiatini ifodalaydi. Shimoliy shohlik bilan ifodalangan quyi tabiat tanadir, oliy tabiat esa boshdir. Bosh shohlikning poytaxtidir, va u shohdir. Bu timsol uchun Masih O‘z nomini qo‘yish maqsadida janubiy shohlik bo‘lgan Yahudoni tanladi, uning poytaxt shahri esa Quddusdir. Quddus haqiqiy qudrat ma’badining joylashgan o‘rnidir, va o‘sha ma’badda bosh bo‘lgan shoh uchun taxt xonasi bor.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

Levilar yigirma oltidagi “yetti vaqt” 1856-yildagi yakuniy muhrlovchi haqiqat bo‘lib, ishni tamomlash uchun bir bayroqni quvvatlantirishga mo‘ljallangan edi. 1844-yildan 1863-yilgacha Masih O‘zining Ilohiyatini insoniyat bilan abadiy birlashtirishni niyat qilgan edi, biroq insoniyat isyon qildi.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

O‘sha vaqtda U insonning quyi tabiatini o‘zgartira olmadi, chunki bu Uning ikkinchi kelishida sodir bo‘ladi. Shunda U insonning oliy tabiatini O‘z suratiga aylantiradi, insoniyatning boshini Ilohiyatning boshi bilan birlashtirish orqali. Bosh shohlikning poytaxti edi. Bosh shoh edi, va Masih Ilohiyatning insoniyat bilan birlashishi bo‘lgan o‘sha o‘zgarishni amalga oshirganda, U insoniyat va Ilohiyatning boshini Quddusdagi muqaddas maskanda, Eng Muqaddas Joyda, Masih O‘z Otasi bilan birga o‘tirgan joyda birlashtiradi.

> To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

> G‘olib kelganga Men O‘z taxtimda Men bilan birga o‘tirishni ato etaman; xuddi Men ham g‘olib kelib, Otamning taxtida U bilan birga o‘tirganimdek. Kimning qulog‘i bo‘lsa, Ruh jamoatlarga nima deyayotganini eshitsin. Vahiy 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

Masih U kabi g‘olib chiqqanlar (va Filadelfiyaliklarga aylanganlar) U bilan birga samoviy joylarda o‘tirishini va’da qiladi.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

> U Masihda namoyon bo‘ldi: U Uni o‘liklar orasidan tiriltirdi va samoviy joylarda O‘zining o‘ng tomoniga o‘tqazdi, … hamda bizni ham U bilan birga tiriltirdi va Masih Isoda samoviy joylarda birga o‘tqazdi. Efesliklarga 1:20; 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

Hizqiyolning ikki tayoqchasining birlashtirilishi (insoniyatning Ilohiyat bilan birlashishi) Xudoning qudrat maskanida (qodesh) amalga oshiriladi; ayni shu paytda qudrat qal’asi (miqdash) payg‘ambarlikning ichki hamda tashqi yo‘nalishlarini o‘zaro bog‘laydigan bashoratli kalit sifatida aniqlanadi; Jabroil aynan shu haqda — yuz qirq to‘rt mingning muhrlanish davrida Xudoning xalqining boshiga keladigan narsalar to‘g‘risida — Doniyorni tushuntirish uchun kelgan edi. Masih bu ishni Millerchilar tarixida amalga oshirishni istagan edi, biroq bu ish 1863-yildagi isyon tufayli barbod qilindi; shunga qaramay, 1844-yildan 1863-yilgacha bo‘lgan tarix hali ham o‘sha urinilgan ishni tasvirlaydigan bir yo‘nalish bo‘lib qolmoqda.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Doniyor kitobining o‘n birinchi bobidagi o‘ninchi oyat 2014-yilda bizning bashoratli tariximizga kirib kelgan o‘n birinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlarning ichki va tashqi xabarini tushunishning kalitini o‘z ichiga oladi. O‘ninchi oyat 1989-yilni ko‘rsatadi; bu bir yuz qirq to‘rt mingliklarning islohot harakatidagi oxirzamon davridir, ammo u, shuningdek, 2014-yilni muhrlash tarixidagi bir belgi sifatida tanib olish imkonini beradigan kalitni ham o‘z ichiga oladi.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

1844-yil 22-oktabrda Ahdning Elchisi O‘zi barpo etgan ma’badga to‘satdan keldi. O‘sha belgi 2001-yil 11-sentyabrni timsollaydi; o‘sha vaqtda uchinchi farishta yana keldi va yettinchi karnay yana sad bera boshladi. Shunda 1840-yildan 1844-yilgacha bo‘lgan tarix ham takrorlanishi kerak edi, chunki 1840-yil 11-avgustda tushgan farishta Iso Masihdan kam bo‘lmagan Zot edi va Uning ishi yer yuzini O‘z ulug‘vorligi bilan yoritishdan iborat edi.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

1840 yildan 1844 yilgacha bo‘lgan davr ham 2001-yil 11-sentyabrdan tez orada keladigan yakshanba qonunigacha bo‘lgan davrni ifodalaydi; xuddi shuningdek, 1844 yildan 1863 yilgacha bo‘lgan davr ham 2001-yil 11-sentyabrdan tez orada keladigan yakshanba qonunigacha bo‘lgan davrni ifodalaydi. Opa Uайт 1844 yil tarixini xoch tarixiga muvofiqlashtiradi, xoch esa har biri uch yarim yillik bo‘lgan va o‘zaro bir-biriga muvofiq keladigan ikki tarixning bo‘linishini ifodalaydi. Xoch shuni belgilaydiki, 1840 yilda boshlanib 1844 yilda tugagan undan oldingi tarix hamda undan keyingi 1863 yilgacha bo‘lgan tarix bir-biriga parallel bo‘lgan ikki tarixdir va ularning har ikkisi ham muhrlanish davrini ifodalaydi.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

1840-yildan 1844-yilgacha bo‘lgan birinchi chiziq Filadelfiyalik Adventistlarning g‘alabasini ifodalaydi; 1844-yildan 1863-yilgacha bo‘lgan boshqa chiziq esa Laodikeyalik Adventistlarning muvaffaqiyatsizligini ifodalaydi. Har ikkala toifa ham Doniyor kitobining o‘ninchi bobida tasvirlangan, chunki bir yuz qirq to‘rt mingning muhrlanish davrida g‘olib dono bokiralarni ifodalovchi Doniyor vahiy-ni ko‘rdi, ammo u bilan birga bo‘lganlar vahiydan qochib ketdilar.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.

> Birinchi oyning yigirma to‘rtinchi kunida men buyuk daryo bo‘yida, ya’ni Xiddekel bo‘yida edim. Shunda ko‘zlarimni ko‘tarib qaradim, va mana, zig‘ir matodan kiyim kiygan bir odam bor edi; uning bellari Ufazning nafis oltini bilan bog‘langan edi. Uning badani ham zumradga o‘xshar, yuzi chaqmoqning ko‘rinishidek, ko‘zlari olov mash’allaridek, qo‘llari va oyoqlari sayqal berilgan jez rangidek, so‘zlarining ovozi esa ko‘p xaloyiqning ovozidek edi. Va bu vahiylikni faqat men, Doniyor, ko‘rdim; chunki men bilan birga bo‘lgan odamlar vahiylikni ko‘rmadilar; ammo ularning ustiga buyuk bir titroq tushdi, shuning uchun ular yashirinmoq uchun qochib ketdilar. Doniyor 10:4–7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

Doniyor kitobining yettinchi bobida, Doniyor yirtqich maxluqlar haqidagi vahiy-ni ko‘rganidan so‘ng, Jabroil kelib, bu vahiyni tushuntirib berdi.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

> Men, Doniyor, tanamning o‘rtasida ruhimda qayg‘uga botdim, boshimdagi vahiylar esa meni bezovta qildi. Men u yerda turganlardan biriga yaqin borib, bularning barchasining haqiqatini undan so‘radim. Shunday qilib, u menga aytib berdi va bu narsalarning ta’birini menga ma’lum qildi. Doniyor 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

Doniyor kitobining sakkizinchi bobida, Doniyor muqaddas maskan va yirtqichlar haqidagi vahiyni ko‘rganidan so‘ng, Jabroil vahiyni tushuntirish uchun keldi.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Va shunday bo‘ldiki, men, ya’ni men Doniyor, vahiyotni ko‘rib, uning ma’nosini izlaganimda, mana, qarshimda inson qiyofasiga o‘xshash bir zot turardi. Va men Ulai qirg‘oqlari orasidan bir insonning ovozini eshitdim; u ovoz chaqirib dedi: “Jabroil, bu kishiga vahiyotni tushuntirgin”. Doniyor 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

Doniyor kitobining to‘qqizinchi bobida, Doniyor Yeremiyo tomonidan ko‘rsatilgan yillar sonini va Musoning yozuvlarida ham la’nat, ham Xudoning qasami sifatida ifodalanganini anglab yetganidan so‘ng, Jabroil vahiyga izoh berish uchun keldi.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> Men gapirayotganimda, ibodat qilayotganimda, o‘z gunohimni va xalqim Isroilning gunohini e’tirof etayotganimda hamda Xudoyimning muqaddas tog‘i uchun Egam Xudoning huzuriga iltijomimni keltirayotganimda; ha, men ibodatda gapirayotganimda, hatto boshida vahiyda ko‘rganim o‘sha Jabroil tez uchib kelib, kechki nazr vaqti atrofida menga tegdi. Va u menga anglatdi, men bilan so‘zlashdi va dedi: Ey Doniyor, endi men senga hikmat va fahm berish uchun chiqdim. Doniyor 9:20–22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Shuning uchun, uchta guvohlik asosida — barchasi Doniyor kitobidan — Jabroil o‘ninchi bobda Doniyorga: u Doniyorga oxirgi kunlarda Xudoning xalqiga nima yuz berishini anglatish uchun kelganini aytganda, Jabroil Doniyor ko‘rgan va boshqa toifa qochib ketgan ayollik jinsidagi, sababiy “marah” vahiyini talqin qilmoqda.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Endi men oxirgi kunlarda xalqing boshiga nimalar tushishini senga anglatish uchun keldim; chunki vahiy hali ko‘p kunlar uchundir. Doniyor 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Imonlilar orasida ajralishga sabab bo‘lgan, Doniyor ko‘rgan vahiy — Masihning zohir bo‘lishi haqidagi vahiy, ya’ni ikki ming uch yuz yil haqidagi vahiy edi, biroq u o‘sha vahiyning ayollik ifodasi edi. Doniyorni (va Doniyor timsolida ifodalanganlarni) Masih siymosiga o‘zgartirgan narsa, Ahd Xabarchisi sifatida Masihning to‘satdan zohir bo‘lishi haqidagi vahiyning tushunilishi edi. “Oxirgi kunlarda Xudoning xalqining boshiga tushadigan” narsa 1840 yildan 1844 yilgacha bo‘lgan Milleritlar tarixi orqali, shuningdek 1844 yildan 1863 yilgacha bo‘lgan Milleritlar orqali ham ifodalanadi. Bir toifa isyon ichida vahi ydan qochadi, boshqa toifa esa imon orqali Masihga ergashib Eng Muqaddas Joyga kiradi va U bilan samoviy makonlarda o‘tiradi.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Biroq Jabroil Xudoning oxirzamondagi xalqi Masihning suratiga o‘zgartiriladigan vahiyga ta’bir berganida, u dunyoning tashqi tarixini bayon qiladi. Doniyorning Masih haqidagi vahiysi Jabroil tomonidan bir yuz qirq to‘rt mingning muhrlanish davrining tashqi tarixi sifatida ta’bir qilindi. Jabroil ta’birida 2001-yil 11-sentyabr tarixi nuqtasiga yetilganda, o‘n oltinchi oyatdagi yakshanba qonunidan oldin kelishi ta’kidlangan tarix faqat o‘ninchi oyatda “qal’a” sifatida ifodalangan tushunish kaliti bilan anglanadi. 2001-yil 11-sentyabrda har bir vahiyning ta’siri g‘ildiraklar ichidagi g‘ildiraklar singari ochila boshladi.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Egamizning kalomi menga kelib, dedi: “Ey inson o‘g‘li, Isroil yurtida sizlarda yuradigan: “Kunlar cho‘zilmoqda, har qanday vahiy esa amalga oshmay qolmoqda”, degan bu masal nima? Shuning uchun ularga ayt: Egamiz Rabbiy shunday demoqda: Men bu masalni barham topdiraman, endi ular uni Isroilda masal qilib ishlatmaydilar. Balki ularga ayt: Kunlar yaqinlashdi, har bir vahiyning ijrosi ham yaqin. Chunki Isroil xonadoni ichida endi behuda vahiy ham, xushomadgo‘y folbinlik ham bo‘lmaydi. Zero Men Egamman: Men gapiraman, va Men aytadigan so‘z bajo bo‘ladi; u endi ortga surilmaydi. Chunki, ey isyonkor xonadon, Men sizlarning kunlaringizda so‘zni aytaman va uni bajo keltiraman, — demoqda Egamiz Rabbiy”. Yana Egamizning kalomi menga kelib, dedi: “Ey inson o‘g‘li, mana, Isroil xonadoni: “U ko‘rayotgan vahiy hali ko‘p kunlardan keyingiga tegishli, u uzoq zamonlar haqida bashorat qilmoqda”, deydi. Shuning uchun ularga ayt: Egamiz Rabbiy shunday demoqda: Mening so‘zlarimdan hech biri endi ortga surilmaydi, balki Men aytgan so‘z bajo bo‘ladi, — demoqda Egamiz Rabbiy”. Hizqiyol 12:21–28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

O‘sha tarix ichida boshqa bashoratli g‘ildiraklar orasida aylanayotgan barcha bashoratli g‘ildiraklar ichida, ilhom so‘nggi kunlardagi bashorat talabalari uchun ularning abadiy taqdiri hal etiladigan g‘ildirak aynan shu ekanini ma’lum qilgan bitta g‘ildirak bor. Qator ustiga qator, o‘sha g‘ildirak Doniyorni ham Masihning suratiga o‘zgartirgan vahiy bo‘lishi kerak, chunki aynan shu vahiy so‘nggi kunlarda Xudoning xalqiga nima yuz berishini aniqlab beradi.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Rabbiy menga yirtqichning surati sinov muddati yopilishidan oldin shakllantirilishini aniq ko‘rsatdi; chunki u Xudoning xalqi uchun buyuk sinov bo‘lib, ular orqali ularning abadiy taqdiri hal etiladi. Sizning mavqeingiz shu qadar ziddiyatli chalkashliklar uyumiki, ozchilikgina aldanadi.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Vahiy 13-bobda bu mavzu ochiq-oydin bayon etilgan; [Vahiy 13:11–17, keltirilgan].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Xudoning xalqi muhrlanishidan oldin boshdan kechirishi lozim bo‘lgan sinov mana shudir. Xudoga bo‘lgan sadoqatini Uning qonuniga rioya etish va soxta shanbani qabul qilishdan bosh tortish orqali isbotlaganlarning barchasi Rabbiy Xudo Yahovaning bayrog‘i ostidan o‘rin oladi va tirik Xudoning muhrini qabul qiladi. Samoviy kelib chiqishga ega bo‘lgan haqiqatdan voz kechib, yakshanba shanbasini qabul qiladiganlar esa mahluqning tamg‘asini qabul qiladi.” Manuscript Releases, 15-jild, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

Hayvon suratining sinovi deb belgilangan sinov ikki tomonlamadir. Bu shunday sinovki, u bashoratni o‘rganuvchidan Yakshanba qonunidan oldin Amerika Qo‘shma Shtatlarida cherkov bilan davlatning birikishi bo‘lgan hayvon suratining shakllanishini anglab yetishni talab qiladi. Bu, shuningdek, Doniyor bilan yoki qochib ketganlar bilan ifodalanganlar ichida yo hayvon suratini, yo Masih suratini yuzaga keltiradigan sinovdir. Ajralish o‘sha bokiralarning Doniyor kabi “bu buyuk vahiyni ko‘rish-ko‘rmasligi”ga yoki vahiydan qochib ketishiga asoslanadi. Buyuk vahiyni ko‘rishning kaliti “qo‘rg‘on” so‘zi bilan ifodalanadi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> Yuhannoga ta’lim bergan qudratli farishta Iso Masihning O‘zidan kam bo‘lmagan ulug‘ zot edi. Uning o‘ng oyog‘ini dengiz ustiga, chap oyog‘ini esa quruqlik ustiga qo‘yishi, Shayton bilan bo‘layotgan buyuk kurashning yakuniy manzaralarida U qanday vazifani ado etayotganini ko‘rsatadi. Bu holat Uning butun yer yuzi ustidan oliy qudrati va hokimiyatini bildiradi. Bu kurash asrdan asrga tobora kuchayib, yanada qat’iy tus olib bordi va zulmat kuchlarining ustalik bilan olib borilgan faoliyati o‘z cho‘qqisiga yetadigan so‘nggi manzaralargacha shunday davom etadi. Shayton, yovuz odamlar bilan birlashib, haqiqat sevgisini qabul qilmaydigan butun dunyoni va jamoatlarni aldab qo‘yadi. Ammo qudratli farishta e’tibor talab qiladi. U baland ovoz bilan nido qiladi. U haqiqatga qarshi turish uchun Shayton bilan birlashganlarga O‘z ovozining qudrati va hokimiyatini ko‘rsatishi kerak.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Bu yetti momaqaldiroq o‘z ovozlarini yangratganlaridan so‘ng, kichik kitobga doir masalada Yuhannoga, Doniyorga berilganidek, shunday amr keladi: «Yetti momaqaldiroq aytgan narsalarni muhrlab qo‘y». Bular kelajakdagi voqealarga taalluqli bo‘lib, ular o‘z tartibida ochib beriladi. Doniyor kunlarning oxirida o‘z ulushida turadi. Yuhanno kichik kitobning muhrsizlanganini ko‘radi. Shunda Doniyorning bashoratlari dunyoga yetkazilishi lozim bo‘lgan birinchi, ikkinchi va uchinchi farishtalarning xabarlarida o‘ziga munosib o‘rin egallaydi. Kichik kitobning muhrsizlanishi vaqtga doir xabar edi.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Doniyor va Vahiy kitoblari birdir. Biri bashorat, boshqasi vahiydir; biri muhrlangan kitob, boshqasi esa ochilgan kitobdir. Yuhanno momaqaldiroqlarning aytgan sirlarini eshitdi, ammo ularni yozmaslikka buyurildi.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Yuhannoga berilgan va yetti momaqaldiroq orqali ifodalangan maxsus nur birinchi va ikkinchi farishtalarning xabarlari ostida sodir bo‘ladigan voqealarning tasviri edi.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

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