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# The Book of Daniel - Number One-Hundred and Fifty-Four

Doniyor Kitobi — Bir Yuz Ellik To‘rtinchi

Understanding Daniel’s Last Vision: The Significance of Belteshazzar and the Unveiling of Prophecy

Doniyorning Oxirgi Vahiyini Tushunish: Beltashassarning Ahamiyati va Bashoratning Ochilishi

Author

Jeff Pippenger

Published

March 23, 2024

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The last vision of Daniel consists of the last three chapters. The first of those chapters, as with the last of those three chapters identifies the experience of Daniel, and the middle chapter identifies the prophetic history that addresses the final rise and fall of the counterfeit king of the north. The first chapter is as the last, and the middle chapter represents the rebellion of the counterfeit king of the north. Daniel’s last vision, the vision of the Hiddekel River, bears the signature of Alpha and Omega, who is the Truth. As we begin to address Daniel’s last vision, we will start with verse one.

Doniyorning so‘nggi vahiyi oxirgi uch bobdan iboratdir. Bu boblarning birinchisi, xuddi o‘sha uch bobning oxirgisi kabi, Doniyorning tajribasini bayon qiladi, o‘rta bob esa shimolning qalbaki shohining yakuniy ko‘tarilishi va qulashiga taalluqli bo‘lgan bashoratli tarixni bayon qiladi. Birinchi bob oxirgi bob kabidir, o‘rta bob esa shimolning qalbaki shohining isyonini ifodalaydi. Doniyorning so‘nggi vahiyi — Hiddekel daryosi vahiyi — Haqiqat bo‘lgan Alfa va Omeganning muhrini o‘zida mujassam etadi. Doniyorning so‘nggi vahiyini ko‘rib chiqishni boshlarkanmiz, birinchi oyatdan boshlaymiz.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Fors shohi Kirning uchinchi yilida, ismi Belteshazzar deb atalgan Doniyorga bir narsa vahiy qilindi; va u narsa haq edi, ammo belgilangan muddat uzoq edi; va u o‘sha narsani anglab yetdi hamda vahiydan tushuncha hosil qildi. Doniyor 10:1.

There are several truths wrapped up in this verse. The first is Daniel’s name of “Belteshazzar”.

Bu oyat ichida bir necha haqiqat mujassamdir. Birinchisi — Doniyorning “Belteshazzar” degan ismidir.

> Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. Daniel 1:7.

> Xojalar boshlig‘i ularga ismlar berdi: Doniyorni Beltashassar deb atadi; Xananiyani Shadrak, Mishoelni Meshak va Ozariyoni Abednego deb atadi. Doniyor 1:7.

Daniel was given the name “Belteshazzar” in chapter one, and he is never identified as “Belteshazzar” again until his last vision is introduced. Belteshazzar is therefore his name in his first and last testimony. The change of a name in prophecy represents a symbol of the covenant relation between God and His people. When the Lord entered into covenant with Abram and Sarai, He changed their names to Abraham and Sarah. He changed Jacob’s name to Israel, and He promises to give His last day covenant people a new name.

Doniyorga birinchi bobda “Beltashassar” nomi berildi va uning so‘nggi vahiyi tanishtirilgunga qadar u yana hech qachon “Beltashassar” deb atalmaydi. Shunday ekan, Beltashassar uning birinchi va oxirgi guvohligidagi ismidir. Bashoratda ismning o‘zgarishi Xudo bilan Uning xalqi o‘rtasidagi ahdiy munosabatning ramzi sifatida namoyon bo‘ladi. Rabbiy Abram va Saray bilan ahd tuzganida, U ularning ismlarini Ibrohim va Sora deb o‘zgartirdi. U Yoqubning ismini Isroil deb o‘zgartirdi va U oxirgi kunlardagi ahd xalqiga yangi ism berishni va’da qiladi.

> For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Isaiah 61:1, 2.

> Sion uchun men sukut saqlamayman, Quddus uchun esa tinchlanmayman, to uning solihligi yorug‘lik kabi porlamaguncha va najoti yonib turgan mash’aladek bo‘lmaguncha. Va xalqlar sening solihligingni, barcha shohlar esa sening ulug‘vorligingni ko‘radilar; va sen Egamizning og‘zi belgilaydigan yangi nom bilan atalursan. Ishayo 61:1, 2.

To the Philadelphians, who are the one hundred and forty-four thousand of the last days, He also makes this promise.

Oxirgi kunlarning bir yuz qirq to‘rt ming kishisi bo‘lgan Filadelfiyaliklarga ham U shu va’dani beradi.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> G‘olib chiqqanni Men O‘z Xudoyimning ma’badida ustun qilaman, va u endi hech qachon tashqariga chiqmaydi; uning ustiga O‘z Xudoyimning nomini, O‘z Xudoyimning shahrining nomini — ya’ni Xudoyim huzuridan osmondan tushib keladigan yangi Quddusning nomini — va O‘z yangi nomimni yozaman. Qulog‘i bor kishi, Ruh jamoatlarga nima deyayotganini eshitsin. Vahiy 3:12, 13.

The prophets illustrate God’s people of the last days, and unlike Abraham, Sarah and Israel the precise meaning of Belteshazzar is unknown. The name God gives to His last day people to represent His covenant relationship is an unknown name until the time when He gives them the name. The name Belteshazzar is identifying Daniel as God’s covenant people of Philadelphia in the last days, but the actual name is hidden until the sealing, for the name is written upon their foreheads, which is also where the seal is written.

Payg‘ambarlar oxirgi kunlardagi Xudoning xalqini tasvirlaydilar, va Ibrohim, Sorro hamda Isroildan farqli o‘laroq, Beltashassar ismining aniq ma’nosi noma’lumdir. Xudo O‘zining oxirgi kun xalqiga O‘z ahdiy munosabatini ifodalash uchun beradigan ism, U ularga o‘sha ismni bergan vaqtga qadar noma’lum ism bo‘lib qoladi. Beltashassar ismi Doniyorni oxirgi kunlardagi Xudoning Filadelfiyadagi ahd xalqi sifatida aynan belgilab turibdi, biroq muhrlashgacha haqiqiy ism yashirin bo‘ladi, chunki ism ularning peshonalariga yozilgan bo‘lib, muhr ham aynan o‘sha yerga yoziladi.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. Revelation 14:1.

> Va men qaradim, va mana, Qo‘zi Sion tog‘i ustida turar edi, va U bilan birga yuz qirq to‘rt ming kishi bor edi; ularning peshonalariga Uning Otasining nomi yozilgan edi. Vahiy 14:1.

Daniel is called Belteshazzar in chapter one and then in chapter ten, thus identifying himself as a symbol of the movement of the first angel, and the movement of the third angel, for chapter one, represents the first angel’s message, as previously identified in detail in earlier articles. Chapter ten therefore represents the movement of the third angel, and the covenant people of the last days. The verse then identifies Belteshazzar as a symbol of those who understand the increase of knowledge that was unsealed in the reform movement that began in 1989. This is represented by the emphasis upon what Daniel (Belteshazzar) knew.

Doniyor birinchi bobda Belteshazzar deb ataladi va so‘ngra o‘ninchi bobda ham shunday ataladi; shu tariqa u o‘zini birinchi farishta harakatining va uchinchi farishta harakatining timsoli sifatida namoyon qiladi, chunki birinchi bob, avvalgi maqolalarda batafsil ko‘rsatib o‘tilganidek, birinchi farishtaning xabarini ifodalaydi. Demak, o‘ninchi bob uchinchi farishta harakatini va oxirgi kunlarning ahd xalqini ifodalaydi. Shundan so‘ng, ushbu oyat Belteshazzarni 1989-yilda boshlangan islohot harakatida ochilgan bilimning ortishini tushunadiganlarning timsoli sifatida ko‘rsatadi. Bu Doniyor (Belteshazzar) nimani bilganiga berilgan urg‘u orqali ifodalanadi.

Daniel is identified as knowing the “thing” which “was revealed unto Daniel,” “and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.” Daniel understood the “thing,” and also “the vision.” The Hebrew word “dabar,” is translated as “thing” in the verse, and it means “word.” Prophetically the “word” represents both the vision of the “seven times,” but also it represents Christ, who is the Word. Both the “seven times,” and Christ are the Rock which the builders rejected, and Daniel represents a people who understand both elements of the symbolism of the Word.

Doniyor “Doniyorga ayon qilingan” “kalom”ni biluvchi sifatida ta’riflanadi; “va kalom haq edi, ammo belgilangan muddat uzoq edi; va u kalomni anglab yetdi hamda vahiydan fahm oldi.” Doniyor “kalom”ni, shuningdek “vahiy”ni ham tushundi. Oyatda “narsa” deb tarjima qilingan ibroniycha “dabar” so‘zi “kalom” ma’nosini anglatadi. Payg‘ambarlik ma’nosida “kalom” ham “yetti vaqt” haqidagi vahiyni bildiradi, ham Kalom bo‘lgan Masihni anglatadi. Ham “yetti vaqt”, ham Masih — quruvchilar rad etgan Qoyadir, va Doniyor Kalom ramziyligining har ikki unsurini ham tushunadigan bir xalqni ifodalaydi.

In Daniel chapter nine, verse twenty-three we find one of the most important verses connected with the time prophecies of the twenty-three hundred years and twenty-five hundred and twenty years, which are represented by the question of Daniel chapter eight, verse thirteen, and the answer in verse fourteen. The question asks, “How long shall be the “chazon” vision identifying the trampling down of the sanctuary and host that was accomplished by paganism and then papalism?” The trampling down took twenty-five hundred and twenty years, in fulfillment of Leviticus twenty-six’s “seven times.”

Doniyor kitobining to‘qqizinchi bobi, yigirma uchinchi oyatida biz sakkiz bobi o‘n uchinchi oyatdagi savol va o‘n to‘rtinchi oyatdagi javob orqali ifodalangan ikki ming uch yuz yil va ikki ming besh yuz yigirma yil vaqt bashoratlari bilan bog‘liq eng muhim oyatlardan birini topamiz. Savolda shunday so‘raladi: “Muqaddas joy va lashkarning butparastlik, so‘ng esa papalik tomonidan amalga oshirilgan oyoq osti qilinishini ifodalovchi ‘chazon’ vahiy qancha vaqt davom etadi?” Bu oyoq osti qilinish Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt”ning bajo bo‘lishi sifatida ikki ming besh yuz yigirma yil davom etdi.

The answer to verse thirteen’s question was unto twenty-three hundred years, then shall the sanctuary that has been trampled down, be cleansed, and the “mareh” vision of twenty-three hundred years ties the two time prophecies together, and in verse twenty-three of Daniel nine, Gabriel is leading Daniel to understand the relation of the two visions.

O‘n uchinchi oyatdagi savolga javob shunday edi: ikki ming uch yuz yilgacha; shundan keyin payhon qilingan ma’bad poklanadi. Va ikki ming uch yuz yillik “mareh” vahiy-si bu ikki vaqt bashoratini bir-biriga bog‘laydi, Daniel to‘qqizinchi bob, yigirma uchinchi oyatda esa, Jabroil Doniyorni bu ikki vahiy o‘rtasidagi munosabatni anglashga yetaklamoqda.

> At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:23.

> Yolborishlaringning boshida farmon chiqdi, va men senga bildirish uchun keldim; chunki sen nihoyatda sevimlisan. Shuning uchun bu so‘zni anglab ol va vahiyga e’tibor qil. Doniyor 9:23.

The word translated both as “understand,” “consider” in the verse is the Hebrew word “biyn,” and it means “to mentally separate”. Gabriel informs Daniel to make a mental separation between “the matter” and “the vision.” The “vision” in the verse is the Hebrew word “mareh,” and it is the vision of the twenty-three hundred years that concluded on October 22, 1844. The Hebrew word translated as “matter,” is the same word translated as “thing,” in verse one of chapter ten. It is the Hebrew word “dabar,” and it represents the vision of the twenty-five hundred and twenty years that also concluded on October 22, 1844.

Oyatda “tushun” va “mulohaza qil” deb tarjima qilingan so‘z ibroniycha “biyn” so‘zi bo‘lib, u “aqlan ajratmoq” degan ma’noni anglatadi. Jabroil Doniyorga “so‘z” bilan “vahiy” o‘rtasida aqlan farq qo‘yishni bildiradi. Oyatdagi “vahiy” ibroniycha “mareh” so‘zi bo‘lib, u 1844-yil 22-oktabrda yakunlangan ikki ming uch yuz yillik vahiyni anglatadi. “So‘z” deb tarjima qilingan ibroniycha so‘z esa o‘ninchi bobning birinchi oyatida “narsa” deb tarjima qilingan ayni o‘sha so‘zdir. U ibroniycha “dabar” so‘zidir va u ham 1844-yil 22-oktabrda yakunlangan ikki ming besh yuz yigirma yillik vahiyni ifodalaydi.

In verse one of chapter ten, God’s covenant people of the last days are represented by Belteshazzar, and they have understood the increase of knowledge that arrived at the time of the end in 1989, that allowed them to understand the connection of the two visions, which the Millerites of the movement of the first angel only partially understood. In the verse, the vision represented as the “thing” is identified as the longest of the two prophecies, because coupled in between the two references in the verse to the “thing,” Daniel identifies the time appointed to the “thing” (the dabar) was “long”, in relation to the vision (mareh).

O‘ninchi bobning birinchi oyatida oxirgi kunlardagi Xudoning ahd xalqi Beltashassar orqali ifodalangan bo‘lib, ular 1989 yilda, oxirzamon paytida kelgan bilimning ortishini anglab yetdilar; bu esa ularga ikki vahiy o‘rtasidagi bog‘liqlikni tushunish imkonini berdi, holbuki birinchi farishta harakatidagi Milleritlar buni faqat qisman tushungan edilar. Oyatda “narsa” sifatida ifodalangan vahiy ikki bashoratning eng uzuni ekani aniqlanadi, chunki oyatda “narsa”ga doir ikki ishora orasiga qo‘shib, Doniyor “narsa” (dabar) uchun belgilangan vaqtning vahiyga (mareh) nisbatan “uzoq” ekanini ko‘rsatadi.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Fors shohi Kirdorning uchinchi yilida ismi Beltashassar deb atalgan Doniyorga bir narsa vahiy qilindi; va u narsa haq edi, ammo belgilangan vaqt uzoq edi; u o‘sha narsani tushundi va vahiyga idrok hosil qildi. Doniyor 10:1.

The subtle truth that the “seven times,” is the longest time prophecy which the Millerites proclaimed, is denied by Laodicean Adventism, based upon a passage that they wrest to their own destruction. By rejecting the “seven times,” in the rebellion of 1863, they do not see the relation of the two prophecies, and can only, or will only, see the next passage as identifying the twenty-three hundred years.

“Yetti vaqt” Millerchilar e’lon qilgan eng uzoq vaqtga oid bashorat ekanligi haqidagi nozik haqiqat, Laodikiyalik Adventizm tomonidan o‘z halokatiga olib boruvchi tarzda buzib talqin qilinadigan bir parchaga asoslanib inkor etiladi. 1863-yilgi isyonda “yetti vaqt”ni rad etganlari uchun, ular ikki bashoratning o‘zaro aloqasini ko‘rmaydilar va keyingi parchani faqat ikki ming uch yuz yilni ko‘rsatuvchi debgina ko‘ra oladilar yoki ko‘rishni istaydilar.

> “The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.” The Great Controversy, 351.

> “Masihning birinchi kelishida ‘Shohlik xushxabari’ni va’z qilgan shogirdlarning tajribasi, Uning ikkinchi kelishi haqidagi xabarni e’lon qilganlarning tajribasida o‘zining muqobiliga ega edi. Shogirdlar: ‘Vaqt bajo bo‘ldi, Xudoning Shohligi yaqinlashdi’, deb va’z qilish uchun chiqqanlari kabi, Miller va uning hamkorlari ham Muqaddas Kitobda ko‘rsatilgan eng uzun va oxirgi bashoratli davr tugash arafasida ekanini, hukm yaqinlashganini va abadiy Shohlik o‘rnatilishi kerakligini e’lon qildilar. Shogirdlarning vaqtga doir va’zi Doniyor 9-bobdagi yetmish hafta asosiga qurilgan edi. Miller va uning hamkorlari bergan xabar esa Doniyor 8:14 dagi 2300 kunning nihoyasini e’lon qildi; yetmish hafta o‘sha davrning bir qismini tashkil etadi. Har ikkisining va’zi ham ayni o‘sha ulug‘ bashoratli davrning turli qismlarining bajo bo‘lishiga asoslangan edi.” Buyuk kurash, 351.

Don’t miss the inherent logic of this last passage. Laodicean Adventism does not teach the world that the Millerites thought the sanctuary to be cleansed was the heavenly sanctuary, for they, and any who wish to look at the historical record, know that the Millerites believed the sanctuary to be cleansed was the earth. The passage Laodicean Adventism wrests to their own destruction is “so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire”, which they insist is the twenty-three hundred years of Daniel chapter eight, verse fourteen.

Bu so‘nggi parchadagi ichki mantiqni ko‘zdan qochirmang. Laodikeyachilar Adventizmi dunyoga Millerchilar poklanishi kerak bo‘lgan muqaddas maskan samoviy ma’bad deb o‘ylaganini o‘rgatmaydi, chunki ular ham, tarixiy yozuvlarga nazar tashlashni istagan har qanday kishi ham, Millerchilar poklanishi kerak bo‘lgan muqaddas maskan yer ekaniga ishonganini biladilar. Laodikeyachilar Adventizmi o‘z halokatiga sabab bo‘ladigan tarzda buzib talqin qiladigan parcha shudir: “shunday qilib Miller va uning safdoshlari Muqaddas Kitobda ko‘rsatib berilgan eng uzun va oxirgi bashoratli davrning yakun topish arafasida ekanini e’lon qildilar”, ular esa bu parchani Doniyor kitobining sakkizinchi bobi, o‘n to‘rtinchi oyatidagi ikki ming uch yuz yil deb qat’iy ta’kidlaydilar.

Adventism’s own history books identify that the three hundred Millerite preachers ALL used the 1843 pioneer chart in their presentations, and it is crystal clear on the chart, in the rest of the historical testimony, that the “seven times,” (twenty-five hundred and twenty years), was the prophecy they identified as the “longest and last prophetic period,” which was “about to expire.” Due to their rebellion of 1863, when they rejected the foundation stone of the “seven times,” they now blindly insist that Sister White is re-writing established history in the passage from The Great Controversy.

Adventizmning o‘z tarix kitoblari uch yuz nafar Millerchi voizning BARCHASI o‘z taqdimotlarida 1843 yilgi kashshof jadvaldan foydalanganini ko‘rsatadi, va jadvalning o‘zida ham, tarixiy guvohlikning qolgan qismida ham, “yetti vaqt” (ikki ming besh yuz yigirma yil) ular “eng uzun va oxirgi payg‘ambarlik davri” deb belgilagan, “tugash arafasida” bo‘lgan bashorat ekani mutlaqo ravshandir. 1863 yildagi isyonlari tufayli, ular “yetti vaqt”ning poydevor toshini rad etganlarida, endi The Great Controversy asaridagi parchada Opa White allaqachon qaror topgan tarixni qayta yozmoqda, deb ko‘r-ko‘rona ta’kidlamoqdalar.

In verse one of Daniel chapter ten, Belteshazzar represents God’s people of the last days, and they understand both the question and answer of Daniel chapter eight, verses thirteen and fourteen, that Sister White identifies as the foundation and central pillar of the Advent faith. The portrayal that Daniel represents in the verse, he is marking a distinction between God’s covenant people of the last days, and Laodicean Adventism, for they are those who understand the increase of knowledge in 1989.

Doniyor kitobining o‘ninchi bobi birinchi oyatida Belteshassar oxirgi kunlardagi Xudoning xalqini ifodalaydi, va ular Doniyor kitobining sakkizinchi bobi o‘n uchinchi va o‘n to‘rtinchi oyatlaridagi savolni ham, javobni ham anglaydilar; Sister White ularni Advent e’tiqodining asosi va markaziy ustuni deb belgilaydi. Oyatda Doniyor ifodalagan tasvir orqali u oxirgi kunlardagi Xudoning ahd xalqini Laodikeya Adventizmidan ajratib ko‘rsatmoqda, chunki ular 1989 yildagi bilimning ko‘payishini tushunadiganlardir.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Fors shohi Kurushning uchinchi yilida Doniyorga, unga Belshatsar deb nom berilgan kishiga, bir vahiy ochildi; va u vahiy haq edi, ammo belgilangan muddat uzoq edi; u bu gapni angladı va vahiydan fahm hosil qildi. Doniyor 10:1.

Verse one is the beginning of the vision given by the Hiddekel River that ends in chapter twelve. It is there where we find the unsealing of the book of Daniel at the time of the end, so the representation of Daniel understanding both the “thing” and the “vision,” is connected with those who understand, and who are identified as the “wise,” in contrast with those who do not understand, and are identified as “wicked.” In verse ten of chapter twelve, the distinction between the two classes is represented.

Birinchi oyat o‘n ikkinchi bobda yakun topadigan Hiddekel daryosi bo‘yida berilgan vahiylarning boshlanishidir. Aynan o‘sha yerda biz oxirzamonda Doniyor kitobining muhrdan ochilishini ko‘ramiz; shu bois Doniyorning ham “narsa”ni, ham “vahiy”ni tushungan holda tasvirlanishi, tushunadiganlar bilan bog‘liqdir; ular “donolar” deb ta’riflanadi, buning aksicha esa tushunmaydiganlar “fosiqlar” deb ta’riflanadi. O‘n ikkinchi bobning o‘ninchi oyatida bu ikki toifa o‘rtasidagi farq tasvirlangan.

> 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 poklanib, oppoq bo‘lib, sinovdan o‘tadilar; ammo fosiqlar fosiqlik qiladilar; va fosiqlarning hech biri anglamaydi; lekin donolar anglaydilar. Daniel 12:10.

The “wise” understand, and the wicked don’t understand, and the word translated as “understand” is the same word we identified in verse twenty-three of chapter nine. It is the Hebrew word “biyn,” which means to mentally separate. The wicked do not understand the increase of knowledge, for they are unwilling to make the mental separation of the two visions that are the truths which Belteshazzar is identified as understanding in verse one, when he is identified as Belteshazzar instead of Daniel. In verse one he is identified as God’s last day covenant people, and he is identified as those who understand the two visions, that God’s people are to make a mental distinction between. Jesus illustrates the end of a thing with the beginning of a thing, and in chapter twelve, the wise are those who understand the prophecy of twenty-three hundred years, and its direct relationship to “the longest and last” time prophecy, which is the twenty-five hundred and twenty years.

“Donolar” tushunadilar, fosiqlar esa tushunmaydilar; “tushunmoq” deb tarjima qilingan so‘z to‘qqizinchi bobning yigirma uchinchi oyatida biz aniqlagan ayni o‘sha so‘zdir. Bu “biyn” degan ibroniycha so‘z bo‘lib, ma’nosi — aqlan ajratmoq. Fosiqlar bilimning ortishini tushunmaydilar, chunki ular birinchi oyatda Belteshazzar Doniyor o‘rniga Belteshazzar deb atalganida, Belteshazzar tushunuvchi deb ko‘rsatilgan haqiqatlar bo‘lmish ikki vahiy o‘rtasida aqliy ajratish qilishni istamaydilar. Birinchi oyatda u Xudoning oxirgi kunlardagi ahd xalqi sifatida ko‘rsatiladi va Xudoning xalqi aqlan farqlashi lozim bo‘lgan ikki vahiyni tushunuvchilar sifatida ham ko‘rsatiladi. Iso bir narsaning oxirini bir narsaning boshlanishi bilan tasvirlaydi; o‘n ikkinchi bobda esa donolar ikki ming uch yuz yillik bashoratni va uning “eng uzun va oxirgi” vaqt bashorati bo‘lmish ikki ming besh yuz yigirma yil bilan bevosita munosabatini tushunadiganlardir.

We will continue our study of Daniel’s last vision in the next article.

Keyingi maqolada Doniyorning so‘nggi vahiyiga oid tadqiqimizni davom ettiramiz.

> 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.

> Xalqim bilim yo‘qligi sabab halok bo‘lmoqda; sen bilimni rad etganing uchun, Men ham seni rad etaman, toki sen Menga ruhoniy bo‘lmay qolasan; sen o‘z Xudoyingning qonunini unutganing uchun, Men ham sening farzandlaringni unutaman. Hosea 4:6.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.

> Sizlar ham tirik toshlar singari ruhiy bir uy, muqaddas ruhoniylik bo‘lib bunyod etilmoqdasizlar; toki Iso Masih orqali Xudoga maqbul bo‘lgan ruhiy qurbonliklarni keltirasizlar. Shuning uchun ham Muqaddas Yozuvda shunday aytilgandir: “Mana, Men Sionda tanlangan, qimmatbaho bosh burchak toshini qo‘yaman; Unga ishongan kishi aslo sharmanda bo‘lmaydi”. Demak, sizlar — imon keltirganlar uchun U qimmatlidir; ammo itoatsizlar uchun esa, “binokorlar rad etgan toshning o‘zi burchakning bosh toshi bo‘ldi”, va “qoqinish toshi hamda haqorat qoyasi”dir; ular Kalomga qoqinadilar, chunki itoatsizdirlar; ular shunga ham tayinlangan edilar. Ammo sizlar tanlangan avlod, shohona ruhoniylik, muqaddas xalq, Xudoning xos xalqisizlar; toki sizlarni zulmatdan O‘zining ajoyib nuriga chorlaganning fazilatlarini e’lon qilgaysizlar. Sizlar ilgari xalq emas edingizlar, endi esa Xudoning xalqisizlar; ilgari rahm-shafqat topmagan edingizlar, endi esa rahm-shafqat topdingizlar. 1 Butrus 2:5–10.

> And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 2 Peter 3:15–17.

> Rabbimizning sabr-toqatini najot deb hisoblang; xuddi sevikli birodarimiz Pavlus ham o‘ziga berilgan donolik bo‘yicha sizlarga yozganidek; u o‘zining barcha maktublarida ham bu narsalar haqida so‘z yuritadi; ularda anglash qiyin bo‘lgan ayrim narsalar bor, nodon va sobitsiz kishilar esa, boshqa Muqaddas Yozuvlarni ham buzib talqin qilganlaridek, bularni ham o‘z halokatlari uchun buzib talqin qiladilar. Shunday ekan, ey seviklilar, bularni oldindan bilganingiz uchun, ehtiyot bo‘linglar: tag‘in fosiqlarning adashuvi bilan yo‘ldan ozdirilib, o‘z sobitligingizdan yiqilib qolmanglar. 2 Butrus 3:15–17.

> Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:14–16.

> Ularga bu narsalarni eslatib tur; Egamiz huzurida ularni so‘zlar ustida foydasiz tortishmaslikka qat’iy buyur, chunki bu tinglovchilarning vayron bo‘lishiga olib boradi. O‘zingni Xudoga ma’qul, uyalishga hojat qolmaydigan, haqiqat kalomini to‘g‘ri bayon etadigan ishchi sifatida ko‘rsatishga tirish. Ammo harom va behuda safsatalardan chetda bo‘l; chunki ular yanada ko‘proq xudosizlikka olib boradi. 2 Timofey 2:14–16.

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