Article

# The Book of Daniel - Number Four

Doniyor Kitobi — To‘rtinchi Qism

The Plummet

Shoqul toshi

Author

Jeff Pippenger

Published

November 27, 2023

Formats

PDF
Word
Song MP3

We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.

Biz Doniyor kitobida ifodalangan Levilar yigirma oltinchi bobdagi “yetti vaqt”ni ko‘rib chiqmoqdamiz. Buni qilayotganimizning sababi shuki, “yetti vaqt”ning bashoratli xususiyatlaridan biri — u quruvchilar rad etgan “qoqinish toshi”ni ifodalaydi. Men Muqaddas Yozuvlarda ifodalangan qoqinish toshini ko‘rish mumkin bo‘lgan, ammo ko‘rilmaydigan haqiqat sifatida ta’riflayman. Uni ko‘radiganlar uchun u qimmatlidir, ammo uni ko‘rmaydiganlar uchun u nafaqat ular qoqiladigan narsa, balki ularni kukunga aylantiradigan toshdir.

When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.

Masih quruvchilar rad etgan toshni taqdim etganida, U burchak toshi burchakning “boshi”ga aylanishini ko‘rsatdi. Muqaddas Yozuvlarda rad etilgan tosh haqidagi xabar har doim Xudo avvalgi ahd xalqini chetlab o‘tishi bilan bog‘liq bo‘lib, ayni paytda Xudo ilgari Xudoning xalqi bo‘lmagan bir xalq bilan ahdga kirayotganini bildiradi.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. Matthew 21:42–44.

> Iso ularga dedi: Muqaddas Yozuvlarda hech qachon o‘qimaganmisizlar: “Binokorlar rad etgan tosh aynan burchakning bosh toshi bo‘ldi; bu Rabbiydandir va ko‘zlarimiz oldida ajoyibdir”? Shuning uchun sizlarga aytaman: Xudoning Shohligi sizlardan olinib, uning mevalarini keltiradigan bir xalqqa beriladi. Kim bu tosh ustiga yiqilsa, chilparchin bo‘ladi; ammo bu tosh kimning ustiga tushsa, uni kukunga aylantiradi. Matto 21:42–44.

The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.

Muqaddas farishtalar Uilyam Millerni yetaklagan birinchi “vaqt bashorati” Levilar yigirma oltinchi bobidagi “yetti vaqt” edi. Laodikiya Adventizmi Rabbiyning Miller xizmati orqali barpo etgan poydevoriy haqiqatlarini qulatish jarayonini Millerning eng birinchi kashfiyotini rad etish bilan boshlab berdi. Albatta, muqaddas bir poydevorning har qanday bashoratli tasviri “Tosh” bo‘lgan Masihning tasviridir; shuning uchun 1863-yilda “yetti vaqt”ning rad etilishi nafaqat poydevoriy haqiqatlarni rad etish jarayonining boshlanishini ko‘rsatadi, balki u Masihning rad etilishini ham ifodalaydi. Masih rad etilgan tosh haqidagi guvohligida bo‘lgani kabi, Butrus ham poydevor toshi bilan bog‘liq bashoratlardan biri oxir-oqibat u “burchakning boshi” bo‘lishini ta’kidlaydi.

> 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 2:6–8.

> Shuning uchun ham Muqaddas Yozuvda shunday yozilgandir: “Mana, Men Sionda tanlangan, qimmatbaho bosh burchak toshini qo‘yaman; va Unga ishongan kishi uyatga qolmaydi”. 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 vasvasa qoyasi”dir; ular Kalomga itoatsizlik qilib qoqiladilar; ular aynan shunga ham tayinlangan edilar. Ammo sizlar tanlangan avlod, shohona ruhoniylik, muqaddas xalq, Xudoga xos bir qavmsizlar; toki sizlarni zulmatdan O‘zining ajoyib nuriga chorlaganning fazilatlarini e’lon qilinglar. Sizlar ilgari xalq emas edingizlar, endi esa Xudoning xalqisizlar; ilgari rahm-shafqat topmagan edingizlar, endi esa rahm-shafqat topgansizlar. 1 Butrus 2:6–8.

The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.

Adventizmning boshidagi poydevor toshi burchakning bosh toshiga aylanadi. Ishayo Masih va Butrus bilan bir fikrda bo‘lib, poydevor toshidan yangi ahd xalqi foydasiga chetlab o‘tilayotgan bir ahd xalqini ifodalash uchun foydalanadi. U o‘z guvohligida o‘lim bilan ahd qilgan va yolg‘onni qabul qilgan bir toifani tasvirlaydi. Ular qabul qilgan yolg‘on — Pavlus o‘lim bilan ahd qilganlarning ustiga kuchli adashishni keltiruvchi deb ko‘rsatgan yolg‘ondir, chunki ular haqiqatning sevgisini qabul qilmagan edilar.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:14–18.

> Shuning uchun, ey Quddusdagi bu xalq ustidan hukmronlik qiluvchi masxarachi kishilar, Egamizning kalomini eshiting. Chunki sizlar: “Biz o‘lim bilan ahd qildik, do‘zax bilan esa kelishuvga keldik; qamrab oluvchi qamchi o‘tib ketganda, u bizga yetib kelmaydi; zero, biz yolg‘onni o‘zimizga pana qildik, soxtalik ostida yashirindik”, dedingizlar. Shuning uchun Rabbiy Egamiz shunday deydi: “Mana, Men Sionda poydevor uchun bir toshni qo‘yaman, sinalgan toshni, qimmatbaho burchak toshini, mustahkam poydevorni; kim ishonsa, shoshilmaydi. Men hukmni o‘lchov chizig‘i qilib, adolatni esa shoqul qilib qo‘yaman; do‘l yolg‘onning panasini supurib tashlaydi, suvlar yashirinish joyini bosib ketadi. O‘lim bilan qilgan ahdingiz bekor qilinadi, do‘zax bilan qilgan kelishuvingiz o‘z kuchida turmaydi; qamrab oluvchi qamchi o‘tib ketganda, sizlar uning ostida payhon qilinasizlar.” Ishayo 28:14–18.

The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.

“Yetti vaqt” yolg‘onlar ostida yashirib qo‘yilgan, va Xudo O‘zining avvalgi ahd xalqini chetlab o‘tib, bir yuz qirq to‘rt ming bilan ahdga kirganida, ilgari rad etilgan burchak toshi burchakning “boshi” bo‘lish uchun yuksaladi. Bu haqiqatni tushunadiganlar uchun u qadrli, tushunmaydiganlar uchun esa burchakning boshiga aylangan o‘sha tosh ularni nafaqat chilparchin qiladi, balki majoziy ma’noda ularning qabr toshiga ham aylanadi.

In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.

Doniyor kitobining sakkizinchi bobi, o‘n to‘qqizinchi oyatida biz g‘azabning “oxirgi nihoyasi”ni topamiz; shu tariqa, g‘azabning “birinchi nihoyasi” ham bo‘lishi kerakligi aniqlanadi. Miloddan avvalgi 677-yildan 1844-yil 22-oktyabrgacha bo‘lgan davr muqaddas maskan (va lashkar) oyoq osti qilinadigan vaqt davrini ifodalaydi. Ammo Doniyor kitobining o‘n birinchi bobi, o‘ttiz oltinchi oyatiga ko‘ra, g‘azab tamom bo‘lguncha papalik ravnaq topishi kerak edi. Agar sakkizinchi bobdagi g‘azabning nihoyasi bir vaqt davrining nihoyasini ifodalasa, unda o‘n birinchi bobdagi g‘azabning nihoyasi ham vaqt davrining nihoyasini ifodalaydi. Muqaddas Kitob aynan shuni ravshan o‘rgatadi, garchi bu haqiqat o‘lim bilan ahd tuzganlar tomonidan yolg‘onlar bilan berkitib qo‘yilgan bo‘lsa ham.

The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.

Har ikkala g‘azabning oxiri bir xil vaqt davrining yakunini ifodalaydi, chunki ikkalasi ham tarqalib ketish, asirlik va qullikdan iborat ikki ming besh yuz yigirma yillik ayni la’natning bajo bo‘lishi edi. Shimoliy shohlik miloddan avvalgi 723-yilda Ossuriya shohi ularni asir olib ketganida, “yetti vaqt”ning tarqalib ketish, asirlik va qulligini birinchi bo‘lib boshidan kechirdi. Janubiy shohlik esa miloddan avvalgi 677-yilda xuddi shu qismatga duchor bo‘ldi. Yeremiyo bu haqiqatni tasdiqlaydi.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Isroil tarqalib ketgan qoʻydir; sherlar uni haydab yubordi: avval Ossuriya shohi uni yutib yubordi; keyin esa Bobil shohi bu Navuxadnazar uning suyaklarini sindirdi. Yeremiyo 50:17.

Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.

Yeremiyo bosqichma-bosqich kechadigan hukmni ko‘rsatmoqda. Ossuriyaliklar miloddan avvalgi 723-yilda shimoliy shohlikni olib ketadilar, so‘ng miloddan avvalgi 677-yilda poytaxtlari bo‘lgan Bobilga Manasheni olib ketadilar. Keyin Navuxadnazar Yohuyaqimni olib ketadi va shu tariqa miloddan avvalgi 606-yilda yetmish yillik asirlikning boshlanishini belgilaydi. So‘ng Navuxadnazar Sidqiyoni olib ketadi va miloddan avvalgi 586-yilda Quddusni vayron qiladi.

The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”

Janubiy shohlikka, agar ular isyonkorlikda davom etsalar, shimoliy shohlikning boshiga tushgan o‘sha taqdirga duchor bo‘lishlari haqida ogohlantirilgan edi. Shimoliy shohlik ustidan chiqarilgan hukm janubiy shohlik ustiga ham ijro etilishi kerak edi, va o‘sha hukmning timsoli Yahudo uzra tortilishi lozim bo‘lgan chiziq edi. Ishayoning guvohligida u shunchaki “chiziq” edi, ammo quyidagi parchada “chiziq” — “Samariyaning chizig‘i”dir.

> Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.

> Shuning uchun Isroilning Egasi Xudo shunday demoqda: Mana, Men Quddus va Yahudo ustiga shunday bir kulfat keltirurman-ki, uni eshitgan har bir kishining ikkala qulog‘i ham jiringlab ketadi. Men Quddus ustiga Samariyaning o‘lchov arqonini va Axab xonadonining shoqulini tortaman; va Men Quddusni odam tovoqni artgandek artaman, uni artib, ostin-ustun qilib qo‘yaman. Va O‘zimning merosimning omon qolgan qismini tark etaman hamda ularni dushmanlari qo‘liga topshiraman; va ular barcha dushmanlariga o‘lja va talon-toroj bo‘ladilar. Chunki ular ota-bobolari Misrdan chiqqan kundan boshlab to shu kungacha Mening nazarimda yomon bo‘lgan ishlarni qilib, Meni g‘azablantirdilar. 2 Shohlar 21:12–15.

There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.

Hozirgina keltirilgan oyatlarda e’tiborga olinishi lozim bo‘lgan ikkita bashoratli ifoda bor. Birinchisi — quloqlarning jiringlashi, ikkinchisi esa — shoqul. Ushbu oyatlarda Samariyaning o‘lchov ipi Ahab xonadonining shoquli sifatida ham ko‘rsatilgan. O‘lchov ipi ham, shoqul ham qurilish jarayonida ishlatiladigan hukm asboblaridir. Oyatlarda ular Samariya va Ahab xonadoni timsolida ifodalangan shimoliy saltanatga nisbatan ijro etilgan o‘sha hukm Yahudo va Quddus ustiga ham keltirilishini bildiradi. Ogohlantirish bayon qilingan paytda, Isroilning shimoliy saltanati allaqachon bosib olingan, zabt etilgan, vayron qilingan va qullikka olib ketilgan edi. Xudoning hukmi haqidagi xabar ogohlantirishni eshitganlarning quloqlarida jiringlash hosil qiladi. Shoqul ham, quloqlarning jiringlashi ham Muqaddas Yozuvlarda har biri uch martadan uchraydi. Har bir holatda ular Xudoning O‘z xalqiga qarshi g‘azabini ifodalaydi.

> And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.

> Va Egamiz kelib, turdi va avvalgi safarlardagidek: “Shomuil, Shomuil”, deb chaqirdi. Shunda Shomuil: “Gapir, chunki quling tinglamoqda”, deb javob berdi. Va Egamiz Shomuilga dedi: “Mana, Men Isroilda shunday bir ish qilamanki, uni eshitgan har bir kishining ikkala qulog‘i jaranglab ketadi. O‘sha kuni Eli xonadoni haqida aytganlarimning barchasini uning ustiga bajo keltiraman: boshlaganimda, albatta uni oxiriga ham yetkazaman.” 1 Shohlar 3:10–12.

The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.

Eli xonadonining qulatilishi bu haqda eshitgan har bir kishining ikkala qulog‘ini ham shang‘illatadigan bashoratdir. Shomuil davrida quloqlarning shang‘illashi Eli xonadonining o‘tib ketishini anglatadi. Shomuilga berilgan oldindan aytilgan so‘zning ro‘yobga chiqishi Eli xonadonining qulatilishi va Shomuilning payg‘ambar sifatida o‘rnatilishi bo‘ldi. Shomuil, Butrus aytganidek, ilgari Xudoning xalqi bo‘lmagan, ammo endi shunday bo‘lgan bir xalqni ifodalaydi, chunki Shomuil payg‘ambar sifatida o‘rnatilganida, Eli xonadoni halok qilingan edi. Yeremiyo ham Quddus rahbariyatiga qarshi quloqlarni shang‘illatadigan bir hukmni e’lon qiladi.

> And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.

> Va aytgin: Egamizning kalomini eshitinglar, ey Yahudo shohlari va Quddus aholisi; Isroilning Xudosi, Sarvari Olam bo‘lgan Egamiz shunday deydi: Mana, Men bu joy ustiga shunday kulfat keltiraman-ki, uni eshitgan har bir kishining quloqlari shang‘illab ketadi. Yeremiyo 19:3.

All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.

Quloqlarning jiringlashi haqidagi uchala murojaat ham o‘lim bilan ahd tuzgan va shundan so‘ng bostirib kirilgan, zabt etilgan, vayron qilingan, tarqatib yuborilgan hamda qullikka olib ketilgan ahd xalqiga taalluqlidir. Quloqlarning jiringlashi Xudoning g‘azabi hukmining ramzidir, va o‘sha hukmning ramzi Muqaddas Yozuvlarda “shoqul” so‘zi bilan ham uch marta ifodalangan. Biz buni allaqachon Ikkinchi Shohlar va Ishayoda o‘qidik, ammo Muqaddas Yozuvlarda “shoqul” haqidagi yana bir murojaat bor, va o‘sha murojaatda shoqul so‘zi avvalgi ikki murojaatdagidan boshqa bir ibroniycha so‘zdan tarjima qilingan.

> And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.

> So‘ng men bilan gaplashayotgan farishta yana kelib, meni uyqusidan uyg‘otilgan odamdek uyg‘otdi. U menga dedi: “Nimani ko‘ryapsan?” Men dedim: “Men qaradim, va mana, butunlay oltindan bo‘lgan bir shamdon, uning tepasida bir kosa, uning ustida yetti chiroq, tepasidagi yetti chiroqqa yetti naycha bor. Uning yonida esa ikki zaytun daraxti bor: biri kosaning o‘ng tomonida, boshqasi uning chap tomonida.” Shunda men javob berib, men bilan gaplashayotgan farishtaga dedim: “Ey hazratim, bular nima?” Men bilan gaplashayotgan farishta menga javob berib dedi: “Bular nima ekanini bilmaysanmi?” Men dedim: “Yo‘q, hazratim.” Shunda u menga javob berib dedi: “Bu — Egamizning Zarubabelga aytgan kalomidir: ‘Na qudrat bilan, na kuch bilan, balki Mening Ruhim bilan’, deydi Sarvari Olam. Ey ulug‘ tog‘, sen kimsan? Zarubabel oldida sen tekislikka aylanasan; u uning bosh toshini: ‘Inoyat, inoyat unga bo‘lsin!’ deb hayqiriqlar bilan olib chiqadi.” Yana Egamizning kalomi menga kelib dedi: “Bu uyning poydevorini Zarubabelning qo‘llari qo‘ygan, uni uning qo‘llari ham bitiradi; va sen Sarvari Olam meni sizlarning oldingizga yuborganini bilib olasan. Zero arzimas narsalarning kunini kim mensimadi? Chunki ular shodlanadilar va o‘sha yettovi bilan Zarubabelning qo‘lidagi shoqulni ko‘radilar; ular butun yer yuzini kezib yuradigan Egamizning ko‘zlaridir.” So‘ng men javob berib unga dedim: “Shamdonning o‘ng tomonidagi va chap tomonidagi bu ikki zaytun daraxti nima?” Men yana javob berib unga dedim: “O‘zlaridan oltin moyni oqizib chiqarayotgan ikki oltin naycha orqali turgan bu ikki zaytun shoxi nima?” U menga javob berib dedi: “Bular nima ekanini bilmaysanmi?” Men dedim: “Yo‘q, hazratim.” Shunda u dedi: “Bular butun yerning Rabbisi huzurida turgan ikki mashh qilingandir.” Zakariyo 4:1–14.

The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.

Ikkinchi Shohlar kitobi va Ishayo yigirma sakkizinchi bobida “shoqul” deb tarjima qilingan so‘z “mishqâl”dir va u og‘irlik degan ma’noni bildiradi. Har ikkala parchada ham chiziqqa og‘irlik (shoqul) qo‘shilishi kerak edi. Og‘irlik tarozida ishlatiladigan narsa bo‘lib, hukmni ifodalaydi. Og‘irlik bilan birga bo‘lgan chiziq hukm chizig‘idir. Samariya chizig‘i “yetti vaqt”, ya’ni ikki ming besh yuz yigirma yillik davr edi. Shimoliy shohlik ustiga keltirilgan ayni shu davr janubiy shohlik ustiga ham qo‘yilishi kerak edi. Har ikki chiziqning yakuni Doniyor kitobida yo oxirgi g‘azabning oxiri, yo birinchi g‘azabning oxiri sifatida ko‘rsatiladi. Bu davr Doniyor kitobida Quddus va lashkar butparastlik hamda papachilikdan iborat ikki vayron qiluvchi kuch tomonidan oyoq osti qilinadigan davr sifatida tasvirlangan. Har ikkala davr ham o‘zlariga tegishli poytaxt shaharlar bostirib kirilib, zabt etilib, vayron qilinib, ularning fuqarolari qullikka olib ketilgan paytda boshlanadi.

But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.

Lekin Zakariyoda “plummet” so‘zi ikki ibroniycha so‘zning qo‘shilishidan hosil bo‘lgan. Birinchi so‘z “‘eben” bo‘lib, u “qurmoq” degan ma’noni anglatadi, shuningdek “tosh” degan ma’noni ham bildiradi. U “qurilish toshi” ma’nosini beradi. So‘ng bu so‘z “ajratmoq yoki bo‘lmoq” degan ma’noni anglatuvchi ibroniycha “bedı̂yl” so‘zi bilan qo‘shiladi. Zakariyodagi “plummet” — ustiga quriladigan va ajralish hamda bo‘linishni yuzaga keltiradigan toshdir. Bu bo‘linish sajda qiluvchilarning ikki toifasi o‘rtasidadir: bir toifa toshni ko‘rganda quvonadi, uni o‘z burchagining boshi qiladi va uning ustiga quradi; boshqasi esa uni ko‘rmaydi, rad etadi, unga qoqiladi va oxir-oqibat u tomonidan ezib tashlanadi; shunda u ular uchun bosh tosh yoki qabr toshiga aylanadi. Bir toifa hayot bilan ahd qiladi, boshqasi esa o‘lim bilan ahd qiladi.

In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.

Zakariyo tarixida qadimgi Isroil endigina Bobil diyoridan chiqib, Quddusni qayta qurish va tiklash uchun kelgan edi. Zerubbabel hokim etib tayinlandi va ishga rahbarlik qilishi lozim edi. U ishning boshida poydevor toshini qo‘ydi, ishning oxirida esa yuqori toshni, ya’ni tamalning yakunlovchi toshini, o‘rnatdi. Zerubbabel “Bobil zurriyoti” degan ma’noni anglatadi. Barcha bashoratlar oxirgi kunlarni ko‘rsatmoqda, va Zerubbabelning ismi poydevor toshi qo‘yilgan paytdagi birinchi farishtaning xabari tarixining ramzidir; uning ismi, shuningdek, yuqori tosh, ya’ni yakunlovchi tosh o‘rnatiladigan paytdagi uchinchi farishtaning xabarining ham ramzidir. Muqaddas Ruhning yog‘dirilishining namoyon bo‘lishi xoh birinchi harakatda, xoh ikkinchi harakatda bo‘lsin, Zerubbabelning ismi (“Bobil zurriyoti”) bilan ifodalanadi, chunki u “Bobil zurriyoti”ning so‘nggi avlodini chiqib kelishga chaqiradigan xabarni ifodalaydi. U birinchi harakatda sodir bo‘lgan Yarim Tun Faryodi xabarini ifodalaydi va endi Kuchli Faryodning oxirgi harakatida sodir bo‘lish arafasidadir.

The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:

Ikki zaytun daraxti, ikki zaytun shoxi va ikki oltin quvur moyni ichiga oqizadigan idishlarni ifodalovchi ikki moylangan zot:

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Butun yerning Rabbi huzurida turuvchi moylanganlar bir vaqtlar shayton qoplovchi karub sifatida olgan mavqega egadirlar. O‘z taxtini o‘rab turgan muqaddas zotlar orqali Rabbiy yer aholisi bilan uzluksiz aloqa olib boradi. Oltin moy Xudo imonlilarning chiroqlarini lipillab o‘chib qolmasligi uchun doimo ta’minlab turadigan inoyatni ifodalaydi. Agar bu muqaddas moy Xudoning Ruhi xabarlari orqali osmondan quyilmaganida edi, yovuzlik kuchlari insonlar ustidan butunlay hukmronlik qilgan bo‘lur edi.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Xudo bizga yuboradigan xabarlarni qabul qilmaganimizda, U sharmanda qilinadi. Shu tariqa biz U zulmatda bo‘lganlarga yetkazilishi uchun jonlarimizga quyishni istagan oltin moyni rad etamiz. ‘Mana, kuyov kelmoqda; uni kutib olishga chiqinglar’, degan nido yangraganda, muqaddas moyni qabul qilmagan, yuraklarida Masihning inoyatini asrab-avaylamaganlar, nodon qizlar singari, Rabbilarini kutib olishga tayyor emasliklarini bilib qoladilar. Ular o‘zlarida moyni qo‘lga kiritish qudratiga ega emaslar, va ularning hayotlari barbod bo‘ladi. Ammo agar Xudoning Muqaddas Ruhi so‘ralgan bo‘lsa, agar biz Muso qilganidek, ‘Menga O‘z ulug‘vorligingni ko‘rsat’, deb yolvorsak, Xudoning sevgisi yuraklarimizga to‘kib solinadi. Oltin quvurlar orqali oltin moy bizga yetkaziladi. ‘Kuch bilan ham emas, qudrat bilan ham emas, balki Mening Ruhim ila bo‘lur, deydi Lashkarlar Egasi bo‘lgan Rabbiy.’ Solihlik Quyoshining yorqin nurlarini qabul qilish orqali Xudoning farzandlari dunyoda chiroqlar kabi porlaydilar.” Review and Herald, 1897 yil 20-iyul.

Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.

Zakariyo ikki zaytun daraxti kim ekanini qayta-qayta so‘ragan edi; shu tariqa u ikki guvohning turli ramzlariga e’tiborni qaratgan. Opa Uayt ikki zaytun daraxtini Vahiy kitobining o‘n birinchi bobidagi ikki guvoh deb ta’riflaydi.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Payg‘ambar ikki guvoh haqida yana shunday deydi: ‘Bular yerning Xudosi huzurida turgan ikki zaytun daraxti va ikki shamdondir.’ Zaburchi: ‘Kaloming oyoqlarim uchun chiroq va yo‘lim uchun nurdir’, — degan. Vahiy 11:4; Zabur 119:105. Ikki guvoh Eski va Yangi Ahd Muqaddas Yozuvlarini ifodalaydi.” Buyuk kurash, 267.

Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.

Zakariyo bu ikki guvohning kim ekanini tushunishni istagan edi. Fransuz inqilobida ular Eski va Yangi Ahd edi. Ular tubsiz chuqurlikdan ko‘tarilgan yirtqich tomonidan ko‘chada o‘ldirilgan Muso va Ilyos sifatida tasvirlangan edi. Ular 2020-yil 18-iyulda o‘ldirilgan Future for America xizmatini ifodalaydi.

In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”

Bobning boshida, Zakariyo uyg‘otilgach, o‘lik quruq suyaklar bir joyga to‘plangan, ammo hali jonlanmagan paytda, Jabroil: “Nimani ko‘ryapsan?” deb so‘raydi. Zakariyo ko‘rganini tasvirlaydi, so‘ng: “Ey hazratim, bular nima?” deb so‘raydi. Jabroil bu savolning mavzusini, Zakariyoning savoliga savol bilan javob berib, ta’kidlaydi. U Zakariyodan: “Bular nima ekanini bilmaysanmi?” deb so‘raydi. So‘ng Jabroil shunday javob beradi: “Bu Egamizning Zerubbabelga aytgan kalomidir: ‘Na qudrat bilan, na kuch bilan, balki Mening Ruhim bilan bo‘lur, — deydi Lashkarlar Egasi bo‘lgan Egamiz.’”

The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”

Zerubbabelga berilgan Egamizning kalomi shunday edi: “Na qudrat bilan, na kuch bilan, balki Mening Ruhim bilan. Ey ulug‘ tog‘, sen kimsan? Zerubbabel oldida sen tekislikka aylanasan; va u uning bosh toshini hayqiriqlar bilan olib chiqadi, shunday deb qichqiradilar: Inoyat, inoyat unga!”

Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”

Hokim Zerubbabel boshlanish va yakun tarixida yo‘lni tayyorlaydigan elchini ifodalaydi; uning oldida tog‘ tekislikka aylanadi. Ishayo ayni o‘sha elchining ishini ko‘rsatib, u “sahroda Xudoyimiz uchun shoh yo‘lni tekislaydi”, deydi, va “har bir vodiy”ning “ko‘tarilishiga” sabab bo‘lishini aytadi. U, shuningdek, “har bir tog‘ va tepalik”ning “pasaytirilishiga” sabab bo‘ladi, chunki hokim Zerubbabel oldidagi “ulkan tog‘” “tekislikka aylanadi.”

William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.

Uilyam Millerning “yetti vaqt” haqidagi xabari unga Xudo tomonidan berilgan edi. Zerubbabel “yetti vaqt”ning poydevor toshini qo‘ygan Uilyam Millerning timsolidir, va u, shuningdek, “nidolar bilan, “Inoyat, inoyat unga!” deya” “bosh toshni olib chiqadigan” qo‘llarni ham ifodalaydi. “Inoyat” so‘zining ikki marta takrorlanishi Yarim tun faryodi xabarini ifodalaydi. “Nidolar” uchinchi farishtaning baland faryodi bilan ifodalangan ayni xabarni anglatadi, “faryod qilish” esa Yarim tun faryodini anglatadi. Butun ushbu parcha Yarim tun faryodi xabari haqidadir. U Vahiy kitobining o‘n birinchi bobidagi ko‘chalarda o‘lim uyqusida yotgan bokiralar haqida bo‘lib, u o‘lik, qurigan suyaklar vodiysi orqali davom etadi. U o‘lik, qurigan suyaklarning tirilishi haqidadir, va u dono bokiralar ko‘rib quvonadigan “shoqul”ning bashoratli roli haqidadir.

Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.

So‘ng Zakariyo: “bundan tashqari”, deydi. “Bundan tashqari” degani, keyingi parchani avvalgi parcha ustiga qo‘yishni anglatadi. Bu satr ustiga satr bo‘lgan bashoratli tamoyilga ishoradir. Avvalgi muloqot Zakariyo timsolida ifodalangan Xudoning xalqining yarim tunda uyg‘onishini aniqlab bergan edi. Avvalgi muloqot oxirgi kunlarda Xudoning xalqining Vahiy kitobining o‘n birinchi bobidagi ikki guvoh kim ekanini tushunishga bo‘lgan istagini qayta-qayta ta’kidlagan edi. U avvalgi harakatdagi ishni ham, oxirgi harakatdagi ishni ham Zarubabel ifodalayotganini ko‘rsatib bergan edi. Zarubabelning “qo‘llari” (insoniy qudratni ifodalab) poydevor toshini ham, bosh toshni ham qo‘yishi kerak edi, ammo uning qo‘llarining ishi faqat Tasalliberguvchining ilohiy qudrati orqali bajarilgan va bajarilmoqda.

The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.

Avvalgi muloqot ustiga joylashtirilishi lozim bo‘lgan keyingi muloqot shuni aniqlaydiki, “Zerubbabelning qo‘llari” ishni tamomlayotgan paytda, oxirgi kunlardagi Xudoning xalqi, nur ko‘taruvchi Jabroilni Xudoning xalqi “huzuriga” “yuborgan” “Rab” ekanini “biladilar”. Ular Iso Masihning Vahiyiga bog‘liq holda ifodalangan birinchi haqiqat bo‘lgan samoviy aloqa jarayonini tan oladilar. Zerubbabelning xabari va ishini rad etish — Jabroildan keladigan xabarni rad etishdir; u esa bu xabarni Masihdan olgan, Masih esa o‘z navbatida uni Otadan olgan.

Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.

Shundan keyin sajda qiluvchilarning ikki toifasi ta’riflanadi. Bir toifa “kichik narsalar kunini mensimadi”mi? Boshqa toifa esa “Zerubbabelning qo‘lida o‘sha yettilik bilan birga bo‘lgan shoqulni ko‘rganlarida”, ya’ni “butun yer yuzini u yoqdan bu yoqqa kezib yuradigan Egamizning ko‘zlari bo‘lgan o‘sha yettilikni”, “shodlanadilar”. Kichik narsalar kunini mensimaydiganlar, “shoqul” bilan ifodalangan William Millerning tarixiy ishini mensimayotgan bo‘ladilar. Ular shoqulni Zerubbabelning qo‘lida ko‘rganlarida shodlanadiganlar bilan qarama-qarshi qo‘yiladi. Zakariyodagi “shoqul” bo‘linishni yuzaga keltiradigan qurilish toshidir. Bir toifa “shoqul”ni mensimaydi, chunki ular Zerubbabelning qo‘lidagi “shoqul”ning “o‘sha yettilik” bilan birga ekanini ko‘rishni rad etadilar. “Shoqul” bilan birga kelgan “yetti” so‘zi, Levilar kitobining yigirma oltinchi bobida “yetti marta” deb tarjima qilingan ayni o‘sha ibroniycha so‘zdir.

Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”

So‘ngra Zakariyo uyg‘onganida bu ikki guvohning kim ekanini bilmasligini yana takrorlaydi. Shu sababli u yana: “Bu ikki zaytun daraxti nima?” deb so‘raydi. U buni yana takrorlab, shunday deydi: “O‘zlaridan oltin moyni chiqarib turuvchi ikki oltin quvur orqali turgan bu ikki zaytun shoxi nima?” Jabroil esa savolni yana bir bor ta’kidlab, Zakariyoning savoliga yana savol bilan javob beradi: “Bular nima ekanini bilmaysanmi?” Zakariyo bunga: “Yo‘q,” deb javob beradi. Shunda Jabroil: “Bular butun yerning Rabbi huzurida turuvchi ikki moylangan zotdir,” deydi.

The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.

Bob Gabriel Zaxariyoni uyqusidan uyg‘otishi bilan boshlanadi. Shunday ekan, Zaxariyo yarim tunda uyg‘otiladigan bokiralarni ifodalaydi, va o‘sha bokiralar uyg‘otilganda, ular Vahiy kitobining o‘n birinchi bobidagi ikki guvoh nimani anglatishini tushunishga bo‘lgan nihoyatda og‘ir yuk ostida tasvirlanadi. Muqaddas Kitobning barcha kitoblari Vahiy kitobida uchrashadi va yakun topadi. Barcha payg‘ambarlar bir-biriga muvofiqdir, chunki Xudo chalkashlikning muallifi emas. Barcha payg‘ambarlar o‘zlari yashagan kunlardan ko‘ra, ko‘proq oxirgi kunlar haqida so‘zlaydilar.

Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.

Jabroil Alfa va Omega tamoyilini qo‘llab, Zorobabel ma’badni qurish ishini boshlab ham, yakunlab ham qo‘yishini ko‘rsatadi. Uning ishi boshida poydevor toshini, oxirida esa bosh toshni qo‘yish sifatida ifodalanadi. Zorobabel Milleritlar harakatini va Future for America harakatini ifodalaydi.

What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.

Jabroil Zakariyoga taqdim etayotgan narsa shuki, Yarim tun faryodining ishi, xoh birinchi farishta harakatida bo‘lsin, xoh uchinchi farishta harakatida bo‘lsin, Muqaddas Ruhning qudrati bilan amalga oshiriladi.

While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.

Ular ko‘chada o‘lik holda yotgan paytda, dunyo ularning jasadlari ustidan quvondi; ammo ular tirilganida, dunyo qo‘rquvga tushdi, ular esa quvondilar. Ular quvonadilar, chunki o‘sha “yetti karra”ning cho‘kma toshi Zerubbabelning qo‘lida ekanini ko‘radilar. Cho‘kma toshi — ustiga bino qilinadigan tosh bo‘lib, u dono bilan nodonni bir-biridan ajratadi.

Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.

Zakariyo “yetti” demaydi, balki “o‘sha yetti” deydi. Ular tarqalib ketishning ikki ming besh yuz yigirma yilini ham ko‘radilar. “Yetti” deb tarjima qilingan so‘z Levilar yigirma oltinchi bobda “yetti marta” deb tarjima qilingan ayni o‘sha so‘zdir va Isroilning ham shimoliy, ham janubiy shohliklari ustiga keltirilgan qullik “la’nati”ni anglatadi. Doniyor kitobi “o‘sha yetti”ni birinchi va oxirgi g‘azab deb belgilaydi.

The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.

William Miller tomonidan qo‘yilgan poydevor toshi “yetti zamon” edi, uchinchi farishta harakati tomonidan qo‘yilgan bosh tosh ham “yetti zamon”dir. Oxirgi kunlardagi Yarim tun faryodining uyg‘onishida “o‘sha yettini” ko‘rganlarida quvonadiganlar qimmatli bilan qabihning bo‘linishi va ajralishini ko‘radilar. Qimmatli bo‘lganlar to‘la birlikka kirib borar ekanlar, quvonadilar, qabih bo‘lganlar esa ikki oltin quvur orqali oqib kelib turgan moyga ega emasliklarini haddan tashqari kech bilib qoladilar. Bir toifa uchun quvonchga sabab bo‘ladigan haqiqat, ko‘rishga tayyor bo‘lganlarning barchasi uchun ko‘rish mumkin bo‘lgan bo‘lsa-da, boshqa toifa uchun qoqinish toshi bo‘ladi.

Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.

Xuddi “yetti vaqt” 1856-yilda, Filadelfiyachi Adventizm Laodikiyachi Adventizmga o‘tgan paytda, boshida bir sinovga aylanganidek, “yetti vaqt” yakunda ham yana bir bor sinovdir — aynan Laodikiyachi Adventizm Filadelfiyachi Adventizmga o‘tkazilayotgan joyda. Boshidagi sinov 1863-yilda, Muqaddas Kitobdagi “yetti vaqt” ta’limotining rad etilishi bilan muvaffaqiyatsizlikka uchradi. 2023-yilda yakundagi sinovdan yiqiladiganlar esa, Levilar yigirma oltidagi “yetti vaqt” tomonidan ko‘rsatilgan davo talab qiladigan tajribani rad etganliklari sababli shunday qiladilar.

It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.

Doniyor kitobining dastlabki olti bobidagi bashoratli xabarni ko‘rib chiqishni boshlashimizdan oldin, Doniyor kitobi “yetti vaqt”ni to‘la qo‘llab-quvvatlashini aniqlab olish muhim edi, chunki to‘rtinchi va beshinchi boblar “yetti vaqt” haqida bo‘lib, ular Vahiy kitobining o‘n uchinchi bobidagi yer maxluqining ikki shoxining boshlanishi va tugashini ko‘rsatib beradi.

We will begin our consideration of those first six chapters in the next article.

Keyingi maqolada o‘sha dastlabki olti bobni ko‘rib chiqishni boshlaymiz.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

> “Daniel Xudodan olgan nur ayniqsa mana shu oxirgi kunlar uchun berilgan edi. U Ulay va Xiddekel qirg‘oqlarida, Shinarning buyuk daryolari bo‘yida ko‘rgan vahiylar hozir bajo bo‘lish jarayonidadir, va oldindan aytilgan barcha voqealar tez orada yuz beradi.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

> “Doniyorning bashoratlari berilgan paytda yahudiy xalqining ahvolini ko‘rib chiqing.

> “Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

> “Kelinglar, Muqaddas Kitobni o‘rganishga ko‘proq vaqt ajrataylik. Biz Kalomni lozim bo‘lganidek tushunmayapmiz. Vahiy kitobi undagi ta’limotni anglashimiz haqidagi amr bilan ochiladi. Xudo shunday deydi: ‘Bu bashoratning so‘zlarini o‘quvchi va eshituvchilar, hamda unda yozilganlarga rioya qiluvchilar baxtlidir; chunki vaqt yaqin.’ Biz xalq sifatida bu kitob biz uchun nimani anglatishini anglaganimizda, oramizda buyuk bir uyg‘onish namoyon bo‘ladi. Bizga uni tadqiq etish va o‘rganish haqida berilgan amrga qaramay, u o‘rgatayotgan saboqlarni to‘liq anglamayapmiz.”

> “In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.

> “Ilgari muallimlar Doniyor va Vahiy kitoblarini muhrlangan kitoblar deb e’lon qilganlar, va xalq ulardan yuz o‘girgan. Ko‘plarni uni ko‘tarishga yo‘l qo‘ymay kelgan go‘yo sir pardasini Xudoning O‘z qo‘li O‘z Kalomining ana shu qismlaridan olib tashladi. «Vahiy» nomining o‘ziyoq uning muhrlangan kitob ekanligi haqidagi da’voga zid keladi. «Vahiy» muhim bir narsa oshkor qilinishini anglatadi. Bu kitobning haqiqatlari mana shu so‘nggi kunlarda yashayotganlarga qaratilgandir. Biz muqaddas narsalarning muqaddas joyida parda ko‘tarilgan holda turibmiz. Biz tashqarida turmasligimiz kerak. Biz beparvo, hurmatsiz fikrlar bilan ham, shoshqaloq qadamlar bilan ham emas, balki ehtirom va Xudodan qo‘rquv bilan kirishimiz kerak. Biz Vahiy kitobidagi bashoratlar bajo bo‘ladigan vaqtga yaqinlashmoqdamiz.” Testimonies to Ministers, 113.

Back to Articles