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# The Book of Daniel - Number Forty-Five

Doniyor kitobi — qirq beshinchi son

The Symbolic Transformation: Unraveling the Mystery of the Daily in the Book of Daniel

Ramziy o‘zgarish: Doniyor kitobidagi “Kundalik” sirining yechilishi

Author

Jeff Pippenger

Published

January 9, 2024

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The “daily” in the book of Daniel was recognized by William Miller as a symbol of pagan Rome or paganism, but in the last days it is the symbol of the rejection of William Miller’s foundational truths. It represents the end of a rebellion that began in 1863, with the rejection of Miller’s understanding of Moses’ “seven times” of Leviticus twenty-six. When Adventism rejected the correct identification of “the daily” as paganism, they turned the symbol of Satan into a symbol of Christ. Isaiah identifies that this work was turning things upside down. The rejection of “the daily” was put in place in the 1930’s (the third generation of Adventism), but it had been a controversy since 1901 (the second generation of Adventism). As with ancient Israel, a progressive rejection of truth led to the acceptance of an error that contained the elements of the unpardonable sin.

Doniyor kitobidagi “kundalik”ni Uilyam Miller butparast Rimning yoki butparastlikning ramzi sifatida tan olgan edi, ammo oxirgi kunlarda u Uilyam Millerning poydevoriy haqiqatlarining rad etilishining ramzidir. U 1863-yilda, Millerning Musoning Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt” haqidagi tushunchasi rad etilishi bilan boshlangan isyonning nihoyasini ifodalaydi. Adventizm “kundalik”ning butparastlik sifatidagi to‘g‘ri aniqlanishini rad etganida, ular Shaytonning ramzini Masihning ramziga aylantirdilar. Ishayo bu ishni hamma narsani ostin-ustun qilish deb ta’riflaydi. “Kundalik”ning rad etilishi 1930-yillarda (Adventizmning uchinchi avlodida) mustahkam o‘rnatildi, biroq bu 1901-yildan (Adventizmning ikkinchi avlodidan) beri bahs-munozara bo‘lib kelgan edi. Qadimgi Isroil bilan bo‘lgani kabi, haqiqatning bosqichma-bosqich rad etilishi kechirib bo‘lmaydigan gunoh unsurlarini o‘z ichiga olgan bir xatoning qabul qilinishiga olib keldi.

The unpardonable sin for the quibbling Jews, was represented when they identified the works that Christ had done as the works of Satan. Ancient Israel is the premier symbol of modern Israel, and modern Israel did that very thing, only in reverse. They took the works of Satan (paganism), and attributed those works to Christ. Ancient Israel’s rebellion includes their choice of Satan as their king.

Mayda-chuyda e’tiroz qiluvchi yahudiylar uchun kechirilmas gunoh shunda namoyon bo‘ldiki, ular Masih qilgan ishlarni Shaytonning ishlari deb tan oldilar. Qadimgi Isroil zamonaviy Isroilning bosh ramzidir, va zamonaviy Isroil aynan o‘sha ishni, faqat teskarisiga, qildi. Ular Shaytonning ishlarini (butparastlikni) olib, bu ishlarni Masihga nisbat berdilar. Qadimgi Isroilning isyoni o‘zlariga shoh sifatida Shaytonni tanlashni ham o‘z ichiga oladi.

> When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. John 19:13–16.

> Shunday qilib, Pilat o‘sha so‘zni eshitgach, Isoni tashqariga olib chiqdi va Tosh yotqizilgan joy deb ataladigan, ibroniychada esa Gabbata deyiladigan joyda hukm kursisiga o‘tirdi. Bu Fisih bayramiga tayyorgarlik kuni bo‘lib, taxminan oltinchi soat edi; u yahudiylarga dedi: “Mana, Shohingiz!” Ammo ular qichqirib dedilar: “Uni yo‘q qil, uni yo‘q qil, xochga mixla!” Pilat ularga dedi: “Shohingizni xochga mixlaymi?” Oliy ruhoniylar javob berdilar: “Qaysardan boshqa shohimiz yo‘q.” Shundan keyin u Isoni xochga mixlashlari uchun ularga topshirdi. Ular esa Isoni olib ketdilar. Yuhanno 19:13–16.

Pilate was the representative of pagan Rome, and Sister White identifies that the dragon who was kicked out of heaven in Revelation chapter twelve, is Satan, but in a secondary sense the dragon, is also pagan Rome. The dragon is therefore symbolized by “the daily.” The end of ancient Israel’s rebellion, when they publicly proclaimed, “We have no king but Caesar,” represented their public declaration that they were subjects of their king, and their king was Satan. That rebellion against God as King, began in the days of Samuel the prophet, when they rejected God as their king and demanded that they be given a human king so they could be as the other nations.

Pilat butparast Rimning vakili edi, va Opa Uayt Vahiy kitobining o‘n ikkinchi bobida osmondan quvilgan ajdarho Shayton ekanini, biroq ikkilamchi ma’noda ajdarho yana butparast Rim ham ekanini aniqlab ko‘rsatadi. Shunday ekan, ajdarho “doimiy” orqali ramziy ifodalanadi. Qadimgi Isroilning isyonining nihoyasi, ular oshkora ravishda: “Qaysardan boshqa shohimiz yo‘q”, deb e’lon qilganlarida, ular o‘zlarining shohiga tobe ekanliklarini ochiq e’lon qilganlarini anglatardi, va ularning shohi Shayton edi. Xudoni Shoh sifatida rad etishga qaratilgan o‘sha isyon Shomuil payg‘ambar davrida boshlangan edi; o‘shanda ular Xudoni o‘zlarining Shohi sifatida rad etib, boshqa xalqlar kabi bo‘lishlari uchun o‘zlariga insoniy bir shoh berilishini talab qilgan edilar.

> Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 1 Samuel 8:4–8.

> Shunda Isroilning barcha oqsoqollari bir joyga to‘planib, Ramoga, Shomuil huzuriga keldilar. Unga dedilar: “Mana, sen qarib qolding, o‘g‘illaring esa sening yo‘llaringda yurmayapti. Endi bizga boshqa barcha xalqlar kabi bizni hukm qiladigan bir podshoh tayinlab ber.” Ular: “Bizga bizni hukm qiladigan podshoh ber,” deganlarida, bu narsa Shomuilga yoqmadi. Shomuil esa Egamizga ibodat qildi. Egamiz Shomuilga dedi: “Xalqning senga aytayotgan hamma gapiga quloq sol; chunki ular seni rad etganlari yo‘q, balki Men ularga podshohlik qilmasligim uchun Meni rad etdilar. Men ularni Misrdan olib chiqqan kundan to shu kungacha qilgan barcha ishlari bo‘yicha, ya’ni Meni tark etib, boshqa xudolarga xizmat qilganlari kabi, senga ham xuddi shunday qilmoqdalar.” 1 Shomuil 8:4–8.

Ancient Israel never recognized that they had rejected God, or that their desire for an earthly king would progress to the point where they crucified the Messiah, and chose Satan as their king. Their rebellion was hidden from their eyes by their own self-righteous ideas that in spite of rejecting God, they were still the chosen people, for after all, they reasoned, God still maintained a holy prophetic ministry, even after Samuel.

Qadimgi Isroil hech qachon Xudoni rad etganini anglamadi, na yer yuzidagi podshohga bo‘lgan istaklari Masihni xochga mixlash darajasigacha rivojlanib, shaytonni o‘zlariga podshoh qilib tanlashga olib borishini tushundi. Ularning isyoni o‘z ko‘zlaridan, Xudoni rad etgan bo‘lsalar-da, baribir tanlangan xalq bo‘lib qolganmiz, degan o‘z-o‘zini oqlovchi tasavvurlari bilan yashirildi; zero ular shunday mulohaza yuritardilar: Axir, Xudo hali-hanuz, hatto Shomuildan keyin ham, muqaddas payg‘ambarlik xizmatini saqlab qolgan edi.

They misinterpreted the prophetic ministry of the prophets, believing that the presence of God’s prophets proved they were God’s chosen people. They did not see that they were far from God and the prophets were seeking to lead them back to God, for they interpreted the activity of the prophets as evidence of God’s leading. This was in spite of their continued rejection of all the messages of the prophets that were sent to them. The same deception came upon Adventism in 1863.

Ular payg‘ambarlarning bashoratli xizmatini noto‘g‘ri talqin qilib, Xudoning payg‘ambarlarining oralarida bo‘lishi ularning Xudoning tanlangan xalqi ekanini isbotlaydi, deb ishondilar. Ular Xudodan uzoqlashib ketganlarini va payg‘ambarlar ularni yana Xudoga qaytarishga intilayotganini ko‘rmadilar, chunki ular payg‘ambarlarning faoliyatini Xudoning yetakchiligining dalili deb talqin qildilar. Bu esa, ularga yuborilgan payg‘ambarlarning barcha xabarlarini izchil ravishda rad etishda davom etayotganlariga qaramay, shunday edi. Xuddi shu aldov 1863 yilda Adventizm ustiga ham keldi.

Adventism rejected the movement that had been brought together through the ministry of William Miller, and chose to become a legally registered church the same year in which they rejected Moses’ message of the “seven times,” as delivered by Elijah (William Miller). The same year they produced a counterfeit prophetic chart, that could no longer be read, and could no longer “speak” as per Habakkuk 2, verse 3, for it required a handout to explain it. Habakkuk’s charts could be read just as they existed and therefore they could “speak”.

Adventizm Uilyam Millerning xizmati orqali birlashtirilgan harakatni rad etdi va Ilyos (Uilyam Miller) tomonidan yetkazilgan Musoning “yetti zamon” haqidagi xabarini rad etgan ayni o‘sha yilda o‘zini qonuniy ro‘yxatdan o‘tgan cherkovga aylantirishni tanladi. Aynan o‘sha yili ular soxta payg‘ambarlik jadvalini yaratdilar; bu jadval endi o‘qib bo‘lmas edi va Habakkuk 2:3 ga ko‘ra endi “so‘zlay” ham olmas edi, chunki uni tushuntirish uchun tarqatma material talab qilinar edi. Habakkukning jadvallari mavjud holicha o‘qilishi mumkin edi va shu bois ular “so‘zlay” olar edi.

Adventism refused to accomplish any self-examination of the choice they made in 1863, for after all they had the prophetess among them, proving they were the remnant people identified in the book of Revelation, which had the Spirit of Prophecy. They manifested the same spirit and attitude of ancient Israel, and the rebellion that began with the rejection of the first jewel that was discovered by Miller, ultimately led to their rejection of Miller’s identification of the jewel of “the daily” also.

Adventizm 1863-yilda qilgan tanlovlari yuzasidan hech qanday o‘z-o‘zini tekshirishni amalga oshirishdan bosh tortdi, chunki, axir, ularning orasida vahiygo‘y ayol bor edi va bu ular Vahiy kitobida Bashorat Ruhi bilan tavsiflangan qoldiq xalq ekanliklarini isbotlaydi, deb hisoblashardi. Ular qadimgi Isroilning ayni ruhini va munosabatini namoyon etdilar, hamda Miller tomonidan kashf etilgan birinchi gavharni rad etish bilan boshlangan isyon oxir-oqibat ularning “kundalik” deb atalgan gavhar haqidagi Millerning aniqlovini ham rad etishlariga olib keldi.

Modern Israel rejected Miller’s understanding of “the daily,” a symbol of pagan Rome, which in turn is a symbol of Satan, and claimed that “the daily” is a symbol of Christ. In other words, modern Israel chose to accept a satanic symbol as a symbol of Christ. Just as ancient Israel proclaimed that they had no king but Caesar, a representative of pagan Rome, which is a symbol of Satan.

Zamonaviy Isroil Millerning “kundalik” haqidagi tushunchasini rad etdi; bu butparast Rimning ramzi bo‘lib, u esa o‘z navbatida Shaytonning ramzidir, va “kundalik” Masihning ramzi, deb da’vo qildi. Boshqacha aytganda, zamonaviy Isroil shaytoniy bir ramzni Masihning ramzi sifatida qabul qilishni tanladi. Xuddi qadimgi Isroil o‘zlarining yagona shohi Shaytonning ramzi bo‘lgan butparast Rimning vakili — Qaysardan boshqa hech kim emas, deb e’lon qilganidek.

In terms of prophetic application, that choice demanded that modern Israel would need to redefine chapters seven, eight and nine of Daniel, which were the very chapters that are represented by the Ulai River, and were the increase of knowledge in Millerite history. They would be forced to change those chapters, for chapter eight directly references “the daily” three times.

Payg‘ambarlik jihatidan qo‘llanish nuqtayi nazaridan, o‘sha tanlov zamonaviy Isroildan Ulai daryosi bilan ifodalangan, hamda Milleritlar tarixidagi bilimning ko‘payishi bo‘lgan Doniyor kitobining yettinchi, sakkizinchi va to‘qqizinchi boblarini qayta ta’riflashni talab qilar edi. Ular bu boblarni o‘zgartirishga majbur bo‘lar edilar, chunki sakkizinchi bobning o‘zida “kundalik”ka uch marta bevosita ishora qilinadi.

Forced by the history where the vision of the Ulai River was unsealed, the Millerites could see no other earthly kingdoms before Christ returned and set up His everlasting kingdom, as represented in Daniel chapter two. They therefore treated the fourth kingdom of Rome as one kingdom with two aspects. Those two aspects were directly represented in chapters seven and eight of Daniel. Daniel identifies that the vision he received in chapter eight was to be understood in connection with the vision of chapter seven.

Ulai daryosi haqidagi vahiy muhrdan ochilgan tarix tomonidan majbur etilgan holda, Milleritlar Masih qaytib kelib, Doniyorning ikkinchi bobida tasvirlanganidek, O‘zining abadiy Shohligini barpo etishidan oldin boshqa hech qanday yer yuzidagi shohliklarni ko‘ra olmadilar. Shuning uchun ular Rimning to‘rtinchi shohligini ikki jihatga ega bo‘lgan yagona shohlik deb hisobladilar. Bu ikki jihat Doniyorning yettinchi va sakkizinchi boblarida bevosita tasvirlangan. Doniyor sakkizinchi bobda olgan vahiy yettinchi bobdagi vahiy bilan bog‘liq holda tushunilishi kerakligini aniqlik bilan ko‘rsatadi.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. Daniel 8:1.

> Shoh Belshazarning hukmronligining uchinchi yilida, avval menga zohir bo‘lgan vahiydan keyin, menga — ya’ni men Doniyorga — yana bir vahiy zohir bo‘ldi. Doniyor 8:1.

The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.

Doniyorga “avvalda zohir bo‘lgan” vahiy yettinchi bobdagi vahiy edi.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> Bobil shohi Belshazzarning hukmronligining birinchi yilida Doniyor yotog‘ida boshiga kelgan bir tush va vahiylarni ko‘rdi; shundan so‘ng u o‘sha tushni yozib qo‘ydi va voqealarning qisqacha bayonini aytdi. Doniyor 7:1.

The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.

Ikki vahiy Muqaddas Kitob bashoratidagi saltanatlarning, avval Doniyol kitobining ikkinchi bobida tasvirlangan, ikki jihatini ifodalaydi. Bobil, Midiya-Fors, Yunoniston va Rimning to‘rtta saltanati yettinchi bobda takrorlandi, so‘ngra yana sakkizinchi bobda ham takrorlandi, ammo to‘rtta saltanatning siyosiy unsurlari bilan diniy unsurlari o‘rtasidagi farq ko‘rsatildi. Doniyolning yettinchi bobida saltanatlar yirtqich hayvonlar orqali ifodalangan, ammo sakkizinchi bobda ayni o‘sha saltanatlar ma’bad hayvonlari orqali taqdim etilgan. Doniyol yettinchi bobdagi vahiyni tushunishni istadi, va Jabroil unga izohlash uchun keldi.

> 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. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom forever, even for ever and ever. Daniel 7:15–18.

> Men, Doniyor, tanamning o‘rtasida ruhimda iztirob chekdim, boshimdagi vahiylar esa meni bezovta qildi. Men u yerda turganlardan biriga yaqinlashib, bularning barchasi haqidagi haqiqatni undan so‘radim. Shunda u menga aytib berdi va bu narsalarning ta’birini menga ma’lum qildi. Bu ulkan hayvonlar — to‘rtta bo‘lib — yerdan chiqadigan to‘rtta shohdir. Ammo Eng Oliy Zotning muqaddaslari shohlikni qabul qiladilar va shohlikka abadulabad, ha, to abad egalik qiladilar. Doniyor 7:15–18.

Daniel was informed that the four beasts were four earthly kingdoms that would exist until God’s everlasting kingdom would be set up, in agreement with Daniel chapter two. There were to be four earthly kingdoms that preceded the arrival of God’s everlasting kingdom, as represented by the rock that was cut out of the mountain and filled the whole earth in chapter two.

Daniyolga, Daniyor kitobining ikkinchi bobiga muvofiq, bu to‘rt maxluq Xudoning abadiy Shohligi o‘rnatilguniga qadar mavjud bo‘ladigan to‘rtta yer yuzidagi shohlik ekanligi bildirildi. Ikkinchi bobda tog‘dan kesib olingan va butun yer yuzini to‘ldirgan tosh orqali ifodalangan Xudoning abadiy Shohligi kelishidan oldin, to‘rtta yer yuzidagi shohlik bo‘lishi kerak edi.

Sister White took the Millerite understanding of those four kingdoms well beyond the Millerite understanding, when she addressed the earth beast of Revelation chapter thirteen.

Vahiy kitobining o‘n uchinchi bobidagi yer hayvoni masalasiga murojaat qilganida, Oq opa o‘sha to‘rt shohlik haqidagi Millerchilar tushunchasini ancha ilgarilatib yubordi.

> “At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation seventeen an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.” The Great Controversy, 439.

> “Bu yerda yana bir ramz kiritiladi. Payg‘ambar shunday deydi: ‘Men yerdan chiqib kelayotgan boshqa bir hayvonni ko‘rdim; uning qo‘zichoqnikiga o‘xshash ikkita shoxi bor edi.’ 11-oyat. Bu hayvonning ham ko‘rinishi, ham uning ko‘tarilib chiqish tarzi u ifodalaydigan xalq avvalgi ramzlar ostida ko‘rsatilganlardan farq qilishini bildiradi. Dunyoga hukmronlik qilgan ulkan shohliklar Doniyor payg‘ambarga yirtqich hayvonlar sifatida taqdim etilgan bo‘lib, ular ‘osmonning to‘rt shamoli ulkan dengiz ustida qo‘zg‘algan’ paytda ko‘tarilgan edi. Doniyor 7:2. Vahiy kitobining o‘n yettinchi bobida bir farishta suvlar ‘xalqlarni, olomonlarni, millatlarni va tillarni’ anglatishini tushuntirdi. Vahiy 17:15. Shamollar nizoning ramzidir. Osmonning to‘rt shamolining ulkan dengiz ustida qo‘zg‘alishi shohliklar qudratga erishgan fath va inqilobning dahshatli manzaralarini ifodalaydi.” Buyuk kurash, 439.

The beasts are symbols of the conquests that were accomplished as the kingdoms came to power. A beast of prey prophetically represents the political, economic and military power of a kingdom. The same kingdoms represented in Daniel chapter two and seven, are also represented in chapter eight, but there they are all associated with elements derived from God’s sanctuary, and in so doing they represent the religious element of the kingdoms, for they were all a union of church and State.

Hayvonlar saltanatlar hokimiyatga kelganida amalga oshirilgan istilolarning ramzlaridir. Yirtqich hayvon bashoratiy ma’noda bir saltanatning siyosiy, iqtisodiy va harbiy qudratini ifodalaydi. Doniyol kitobining ikkinchi va yettinchi boblarida tasvirlangan ayni o‘sha saltanatlar sakkizinchi bobda ham tasvirlangan, biroq u yerda ularning barchasi Xudoning muqaddas maskanidan olingan unsurlar bilan bog‘langan bo‘lib, shu tariqa ular saltanatlarning diniy unsurini ifodalaydi, chunki ularning barchasi cherkov va davlatning birligi edi.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. 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. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. 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. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. 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 8:1–8.

> Shoh Belshazzarning hukmronligining uchinchi yilida menga, ya’ni menga — Doniyorga, avval menga ko‘ringan vahiydan keyin bir vahiy zohir bo‘ldi. Men vahiyda ko‘rdim; va ko‘rganimda shunday bo‘ldiki, men Elam viloyatidagi Shushan qal’asida edim; vahiyda ko‘rdim va men Ulay daryosi bo‘yida edim. Shunda ko‘zlarimni ko‘tardim va ko‘rdimki, mana, daryo oldida ikki shoxli bir qo‘chqor turar edi; ikkala shox ham baland edi, ammo biri boshqasidan balandroq edi, va balandroq shox keyin chiqdi. Men qo‘chqorning g‘arbga, shimolga va janubga suzib borayotganini ko‘rdim; shu bois hech bir hayvon uning oldida tura olmas edi, va uning qo‘lidan qutqara oladigan ham yo‘q edi; balki u o‘z xohishiga ko‘ra ish tutdi va ulug‘ bo‘ldi. Men buni mulohaza qilib turganimda, mana, g‘arbdan butun yer yuzi uzra kelayotgan bir taka paydo bo‘ldi, va u yerga tegmas edi; o‘sha takaning ikki ko‘zi orasida ko‘zga ko‘rinarli bir katta shoxi bor edi. U men daryo oldida turganini ko‘rgan, ikki shoxli qo‘chqor oldiga keldi va o‘z qudratining qahr-g‘azabi bilan unga qarab yugurdi. Men uning qo‘chqorga yaqinlashganini ko‘rdim; u unga qarshi g‘azabga to‘ldi, qo‘chqorni urdi va uning ikki shoxini sindirdi; qo‘chqorda uning oldida turishga kuch qolmadi, balki u uni yerga yiqitdi va oyoq osti qildi; qo‘chqorni uning qo‘lidan qutqara oladigan hech kim yo‘q edi. Shuning uchun taka nihoyatda ulug‘ bo‘ldi; ammo u kuchga to‘lganida, o‘sha katta shox sindirildi; va uning o‘rniga osmonning to‘rt shamoli tomon qaragan ko‘zga ko‘rinarli to‘rtta shox chiqdi. Doniyor 8:1–8.

Chapter eight begins with Daniel affirming that he is then living in the history of the first kingdom of Bible prophecy (Babylon), but his vision does not identify any symbol that was to represent Babylon, for it begins with the ram that represented the second earthly kingdom of Medo-Persia. The absence of a symbol of Babylon is purposeful, for a primary characteristic of Babylon is that it represents a kingdom that is removed, and thereafter restored, as represented by Nebuchadnezzar’s “seven times” living as a beast. During that “seven times” an element of spiritual Babylon (the papacy), is represented, for the papacy is the kingdom that is forgotten for seventy symbolic years, during which she had a deadly wound. The fact that Daniel identifies that he receives the vision “in the third year of the reign of king Belshazzar,” identifies Babylon as the kingdom that precedes the second kingdom of Medo-Persia, but it emphasizes Babylon as the hidden, or forgotten kingdom that is forgotten during the days of one king.

Sakkizinchi bob Doniyorning Muqaddas Kitob bashoratidagi birinchi shohlik — Bobil — tarixida yashab turganini tasdiqlashi bilan boshlanadi, biroq uning vahyida Bobilni ifodalashi kerak bo‘lgan biror timsol ko‘rsatilmaydi, chunki u yer yuzidagi ikkinchi shohlik bo‘lgan Midiya-Forsni ifodalagan qo‘chqor bilan boshlanadi. Bobil timsolining yo‘qligi maqsadlidir, chunki Bobilning asosiy xususiyatlaridan biri shuki, u olib tashlanadigan, so‘ngra esa tiklanadigan bir shohlikni ifodalaydi; bu esa Navuxadnazar hayvon kabi yashagan “yetti zamon” orqali tasvirlangan. O‘sha “yetti zamon” davomida ruhiy Bobilning bir unsuri (papalik) ifodalanadi, chunki papalik yetmish ramziy yil davomida unutilgan, o‘sha davr mobaynida esa unga o‘limli yara yetgan shohlikdir. Doniyor vahyni “shoh Belshazarning hukmronligining uchinchi yilida” olganini qayd etgani, Bobilni Midiya-Forsning ikkinchi shohligidan oldin kelgan shohlik sifatida ko‘rsatadi, biroq ayni paytda Bobilni bir shohning kunlarida unutilgan yashirin, yoki unutilgan shohlik sifatida ta’kidlaydi.

The beasts of chapter eight, are not beasts of prey, they are beasts that were used as sacrificial animals in the sanctuary service. The fourth kingdom is represented as “a little horn,” not as a beast, but horns were part of God’s sanctuary, for the altars in God’s sanctuary had horns as part of their design.

Sakkizinchi bobdagi hayvonlar yirtqich hayvonlar emas; ular muqaddas maskandagi xizmatda qurbonlik hayvonlari sifatida ishlatilgan hayvonlardir. To‘rtinchi shohlik yirtqich hayvon sifatida emas, balki “kichik shox” sifatida tasvirlanadi, ammo shoxlar Xudoning muqaddas maskanining bir qismi edi, chunki Xudoning muqaddas maskanidagi qurbongohlarda ularning tuzilishining bir qismi sifatida shoxlar bor edi.

Not only were the four kingdoms of prophecy represented by Daniel with sanctuary terms, the narrative of the chapter contains several words derived directly from God’s sanctuary service. The narrative in the chapter is presented with Hebrew words drawn from the sanctuary service, but also the action of presenting an offering in the sanctuary service is built within the structure of the chapter. The fact that Daniel purposely associated chapter seven and eight together, allows those who wish to see, that chapter seven, is identifying the statecraft of the kingdoms of Bible prophecy and chapter eight, is identifying the churchcraft of the kingdoms of Bible prophecy.

Payg‘ambarlikdagi to‘rtta shohlik nafaqat Daniel tomonidan maqbara atamalari bilan tasvirlangan, balki bobning rivoyati Xudoning maqbara xizmatidan bevosita olingan bir necha so‘zlarni ham o‘z ichiga oladi. Bobdagi rivoyat maqbara xizmatidan olingan ibroniycha so‘zlar bilan bayon etilgan, shu bilan birga maqbara xizmatida qurbonlik taqdim etish harakati ham bobning tuzilmasiga singdirilgan. Daniel yettinchi va sakkizinchi boblarni qasddan o‘zaro bog‘lagani, ko‘rishni istovchilar uchun shuni ayon qiladiki, yettinchi bob Muqaddas Kitob payg‘ambarligidagi shohliklarning davlatchiligini, sakkizinchi bob esa Muqaddas Kitob payg‘ambarligidagi shohliklarning cherkovchiligini ko‘rsatib bermoqda.

Adventism has been forced to cover this fact up with satanic fables, for this recognition reveals that Miller’s jewels were just as God designed them to be. Their rejection of Miller’s understanding of “the daily,” is represented as a claim that “God had no understanding,” for they claim that when God gave the framework to Miller (through the ministry of holy angels), it was not accurate.

Adventizm bu haqiqatni shaytoniy afsonalar bilan yopib qo‘yishga majbur bo‘lgan, chunki bu e’tirof Millerning qimmatbaho haqiqatlari aynan Xudo ularni qanday belgilagan bo‘lsa, shunday bo‘lganini ochib beradi. Ularning Millerning “kundalik” haqidagi tushunchasini rad etishi, “Xudoda hech qanday tushuncha yo‘q edi”, degan da’vo sifatida ifodalanadi; chunki ular Xudo asosiy tuzilmani Millerga (muqaddas farishtalarning xizmati orqali) berganida, u aniq emas edi, deb da’vo qiladilar.

> Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.

> Albatta, narsalarni ostin-ustin qilishingiz kulolning loyidek baholanur; axir yasalgan narsa o‘zini yasaganga: “U meni yasamagan”, deydimi? Yoki shakllantirilgan narsa o‘zini shakllantirganga: “Uning aqli yo‘q edi”, deydimi? Ishayo 29:16.

The framework of Miller was the prophetic structure he recognized and employed but from 1863 onward, Adventism returned to the theological applications of apostate Protestantism and Catholicism, in order to cover up the jewels of Miller’s dream. Adventism accepted a false framework (the thing framed), in order to reject the work, and also the Maker of the work. In doing so, they claim the Maker of the work has no understanding. The rejection of that framework, was and still is, a rejection of the increase of knowledge that was unsealed in 1798. Those that reject the increase of knowledge reject the work and the Maker of the work, and in terms of Daniel they were “the wicked”.

Millerning asoslari — u tanib olgan va qo‘llagan bashoratli tuzilma edi; biroq 1863 yildan boshlab Adventizm Millerning tushidagi javohirlarni yashirish uchun murtad Protestantizm va Katoliklikning ilohiyotchilik tatbiqlariga qaytdi. Adventizm ishni, shuningdek ishning Yaratuvchisini rad etish uchun soxta bir asosni (ramkaga solingan narsani) qabul qildi. Shunday qilish orqali ular ishning Yaratuvchisi tushunchaga ega emas, deb da’vo qiladilar. O‘sha asosni rad etish 1798 yilda muhrdan ochilgan bilimning ortishini rad etish bo‘lgan va hamon shunday bo‘lib qolmoqda. Bilimning ortishini rad etadiganlar ishni va ishning Yaratuvchisini rad etadilar va Daniel tilida aytganda, ular “yovuzlar” edilar.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Ko‘plar poklanadi, oq qilinadi va sinaladi; ammo fosiqlar fosiqlik qiladilar; fosiqlardan hech biri tushunmaydi; ammo donolar tushunadilar. Doniyor 12:10.

The “wicked shall do wickedly”, thus identifying a progressive escalating rejection of truth. The wickeds rejection of the framework is a rejection of God, and in turn God rejects the wicked for the rejection they attempt to accomplish by a counterfeit framework.

“Fosiqlar fosiqlik qilurlar”, shu tariqa haqiqatning tobora kuchayib boruvchi rad etilishini ko‘rsatadi. Fosiqlarning ushbu asosni rad etishi Xudoni rad etishdir, va buning evaziga Xudo ham soxta bir asos orqali amalga oshirmoqchi bo‘lgan rad etishlari sababli fosiqlarni rad etadi.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Mening xalqim bilim yo‘qligi tufayli halok bo‘lmoqda; sen esa bilimni rad etganing uchun, Men ham seni rad etaman, toki sen Menga ruhoniy bo‘lmay qolasanki; Xudoyingning qonunini unutganing bois, Men ham sening farzandlaringni unutaman. Ho‘sheya 4:6.

God’s people, who were God’s “priests” from 1844 through to 1863, were rejected for their lack of the “knowledge” that has been increased through the ministry of William Miller. It is important to consider the context of verse six in Hosea, for the context identifies an escalating rebellion against the truth, represented as the “knowledge.”

1844-yildan 1863-yilgacha Xudoning “ruhoniylari” bo‘lgan Xudoning xalqi, Uilyam Millerning xizmati orqali ko‘paytirilgan “bilim”ga ega bo‘lmagani sababli rad etildi. Ho‘sheyo kitobidagi oltinchi oyatning mazmuniy doirasini e’tiborga olish muhimdir, chunki bu mazmun “bilim” sifatida ifodalangan haqiqatga qarshi tobora kuchayib borayotgan isyonni ko‘rsatadi.

> Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord.

> Egamizning kalomini eshitinglar, ey Isroil farzandlari; chunki Egamiz bu yurt aholisiga qarshi da’voga egadir, zero yurtda na haqiqat, na mehr-shafqat, na Xudoni bilish bor. Qasamxo‘rlik, yolg‘on, qotillik, o‘g‘rilik va zinokorlik bilan ular haddan oshadilar, qon esa qonga ulanadi. Shuning uchun yurt motam tutadi, unda yashovchi har bir jon holdan toyadi, dala hayvonlari, osmon qushlari bilan birga; ha, dengiz baliqlari ham yo‘q bo‘lib ketadi. Shunday bo‘lsa-da, hech kim tortishmasin, hech kim boshqasini koyimasin; chunki sening xalqing ruhoniy bilan tortishadiganlardekdir. Shuning uchun sen kunduz kuni yiqilursan, payg‘ambar ham kechasi sen bilan birga yiqilur, Men esa onangni halok qilurman. Mening xalqim bilim yo‘qligidan halok bo‘lmoqda; sen bilimni rad etganing uchun, Men ham seni rad eturman, toki sen Menga ruhoniy bo‘lmagaysan; o‘z Xudoyingning qonunini unutganing uchun, Men ham sening farzandlaringni unuturman. Ular ko‘paygan sari, Menga qarshi shunchalik gunoh qildilar; shu bois ularning sharafini sharmandalikka aylantirurman. Ular Mening xalqimning gunohini yeb qo‘yadilar, qalblarini esa ularning gunohkorligiga bog‘laydilar. Xalq qanday bo‘lsa, ruhoniy ham shunday bo‘lur; Men ularni o‘z yo‘llari uchun jazolayman va qilmishlariga yarasha qaytaraman. Chunki ular yeydilar, ammo to‘ymaydilar; fohishalik qiladilar, ammo ko‘paymaydilar; chunki ular Egamizga quloq tutishni tark etganlar.

> Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. Ephraim is joined to idols: let him alone. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:1–19.

> Zino va sharob hamda yangi sharob qalbni olib qo‘yadi. Mening xalqim o‘z yog‘och butlaridan maslahat so‘raydi, va hassasi ularga xabar beradi; chunki zino ruhi ularni yo‘ldan ozdirdi, va ular o‘z Xudolaridan yuz o‘girib zino qildilar. Ular tog‘ cho‘qqilarida qurbonlik qiladilar, tepaliklarda esa emanlar, teraklar va qayrag‘ochlar ostida tutatqi tutatadilar, chunki ularning soyasi yaxshidir; shuning uchun qizlaringiz zino qiladi, kelinlaringiz esa zinokorlik qiladi. Qizlaringiz zino qilganida, kelinlaringiz zinokorlik qilganida Men ularni jazolamayman; chunki erkaklarning o‘zlari fahishalar bilan chetga chiqadilar va buzuq ayollar bilan qurbonlik qiladilar; shuning uchun anglamaydigan xalq halok bo‘ladi. Ey Isroil, sen fohishalik qilsang ham, Yahudo gunoh qilmasin; Gilgalga bormang, Bet-Avenga chiqib bormang, “Egamiz tirikdir”, deb qasam ham ichmang. Chunki Isroil qaysar sigir kabi ortga chekindi; endi Egamiz ularni keng joyda qo‘zidek boqadi. Efrayim butlarga qo‘shilib ketgan: uni o‘z holiga qo‘ying. Ularning ichimligi aynigan; ular to‘xtovsiz zino qildilar; uning hukmdorlari uyat bilan: “Beringlar”, deb sevadi. Shamol uni o‘z qanotlariga o‘rab oldi, va ular o‘z qurbonliklari tufayli sharmanda bo‘ladilar. Ho‘sheya 4:1–19.

The warning of Hosea is that “the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.” Adventism is God’s people of the last days. In the day that the dirt brush man enters Miller’s room, Adventism, including the people, the priests, the prophets “that doth not understand shall fall,” for they will be “joined to idols.” Their idols are their counterfeit doctrines, woven into a counterfeit framework.

Hoseyaning ogohlantirishi shundan iboratki: “Egamizning bu yurt aholisiga da’vosi bordir, chunki yurtda na haqiqat, na rahm-shafqat, na Xudo haqidagi bilim bor.” Adventizm — Xudoning oxirgi kunlardagi xalqidir. Tuproq cho‘tkali odam Millerning xonasiga kiradigan kunda, Adventizm, xalqni, ruhoniylarni, payg‘ambarlarni ham o‘z ichiga olgan holda, “tushunmaydiganlar yiqilur”, chunki ular “butlarga qo‘shilib qolgan” bo‘lur. Ularning butlari — qalbaki tuzilmaga to‘qib kiritilgan qalbaki ta’limotlaridir.

The rebellion represented by the rejection of the increase of knowledge is a progressive escalation of rebellion that reaches the point where their probation ends with the pronouncement that they are joined to the counterfeit doctrines that are swept from Miller’s room. Their rebellion is represented as the commission of whoredom continually. From 1863 onward until the close of probation, they continually rebel until they are spewed out of the mouth of the Lord.

Bilimning ortishining rad etilishi bilan ifodalangan isyon, ularning sinov muddati Millerning xonasidan supurib tashlanadigan soxta ta’limotlarga qo‘shilib qolganliklari haqidagi hukm e’lon qilinishi bilan nihoyasiga yetadigan darajagacha borib yetuvchi, tobora kuchayib boradigan isyondir. Ularning isyoni tinimsiz ravishda fohishalik sodir etish sifatida ifodalanadi. 1863-yildan boshlab sinov muddati tugaguniga qadar ular muttasil isyon qilib boradilar, toki ular Rabbiy og‘zidan qusib tashlanmaguncha.

The rebellion of rejecting knowledge was represented by their “continually” committing adultery, and although not the same Hebrew word, the meaning is the same as the Hebrew word “tamid” which means “continual”, and that is translated as “the daily” in the book of Daniel.

Bilimni rad etish isyoni ularning “tinimsiz” zino qilishlari bilan ifodalangan edi; garchi bu aynan o‘sha ibroniycha so‘z bo‘lmasa-da, uning ma’nosi “tamid” degan ibroniycha so‘zning ma’nosi bilan bir xil bo‘lib, u “uzluksiz” degan ma’noni anglatadi va Doniyor kitobida “kundalik” deb tarjima qilingan.

We will continue our study of the four kingdoms of Bible prophecy in the next article.

Muqaddas Kitob bashoratidagi to‘rt shohlik haqidagi tadqiqotimizni keyingi maqolada davom ettiramiz.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Shundan so‘ng men ‘Doimiy’ga oid masalada shuni ko‘rdimki, ‘qurbonlik’ so‘zi insoniy donolik tomonidan qo‘shib qo‘yilgan bo‘lib, matnga tegishli emas; hamda Rabbiy hukm soati haqidagi hayqiriqni berganlarga bu boradagi to‘g‘ri qarashni bergan. 1844 yildan oldin, birlik mavjud bo‘lgan paytda, deyarli hamma ‘Doimiy’ haqidagi to‘g‘ri qarashda birlashgan edi; ammo 1844 yildan beri, chalkashlik ichida, boshqa qarashlar qabul qilindi, va buning ortidan zulmat hamda chalkashlik ergashdi.” Review and Herald, 1850 yil 1 noyabr.

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