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# The Book of Daniel - Number Forty-Eight

Doniyor Kitobi — Qirq sakkizinchi son

Unveiling Prophecy: The Significance of Habakkuk’s Vision, Two Tables, and the Mystery of the Daily in Biblical Interpretation

Vahiyning ochilishi: Muqaddas Kitob talqinida Xabaqquqning vahiysi, ikki lavha va “kundalik” sirining ahamiyati

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Jeff Pippenger

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January 12, 2024

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The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.

Ulai daryosi haqidagi vahiy bilan ifodalangan bilimning ortishi, oxir-oqibat, Habakkukning ikki lavhasiga yozilgan narsaning o‘zidir.

> “Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

> “Ular ikkinchi advent davriga taalluqli deb hisoblagan bashoratlar bilan chatishib ketgan holda, ularning noaniqlik va intizorlik holatiga ayniqsa moslangan hamda ularni hozircha aql-idroklariga qorong‘i bo‘lib turgan narsa o‘z vaqtida ravshan qilinishiga ishonch bilan sabr-toqat ila kutishga da’vat etuvchi ta’limot ham berilgan edi.

> “Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

> “Bu bashoratlar orasida Xabaqquq 2:1–4 dagi bashorat ham bor edi: ‘Men o‘z soqchilik joyimda turaman, minora ustiga chiqib turaman va U menga nima deyishini, tanbeh berilganimda nima deb javob qilishimni ko‘rish uchun kuzataman. Shunda Egamiz menga javob berib dedi: Vahiyni yozgin va uni lavhalar ustiga ravshan qilib bitgin, toki uni o‘qigan kishi yugurib borsin. Chunki vahiy hali belgilangan vaqt uchundir, ammo oxirida u so‘zlaydi va yolg‘on chiqmaydi: agar u kechikkanday bo‘lsa ham, uni kutgin; chunki u albatta keladi, kechikmaydi. Mana, kibrlangan kishining joni uning ichida to‘g‘ri emas; ammo solih o‘z imoni bilan yashaydi.’”

> “As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.

> “1842-yilning o‘zidayoq ushbu bashoratda berilgan: ‘vahiy yozilsin va taxtachalar ustiga ravshan qilib bitilsin, toki uni o‘qigan kishi yugurib borsin’, degan ko‘rsatma Charlz Fitchga Doniyor va Vahiy kitobidagi vahiylarni tasvirlash uchun bir bashoratli jadval tayyorlash fikrini bergan edi. Bu jadvalning nashr etilishi Xabaqquqqa berilgan amrning amalga oshishi deb qaraldi. Biroq o‘sha paytda hech kim ayni shu bashoratda vahiyning amalga oshishida ko‘rinadigan bir kechikish — ya’ni kutish vaqti — ham ko‘rsatilganini payqamagan edi. Umidsizlikdan keyin bu Muqaddas Bitik nihoyatda muhim bo‘lib ko‘rindi: ‘Chunki vahiy hali belgilangan vaqt uchundir, ammo oxirida u so‘zlaydi va yolg‘on chiqmaydi; garchi u kechiksa ham, uni kut; chunki u albatta keladi, kechikmaydi…. Solih esa o‘z imoni bilan yashaydi.’ Buyuk Kurash, 391, 392.”

The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.

Habakkukning ikki lavhasi bashoratli ma’noda ikki guvohdir. Muqaddas Kitobga ko‘ra, haqiqatni tasdiqlash uchun ikki guvoh bir joyga keltirilishi kerak.

> But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.

> Ammo agar u seni eshitmasa, o‘zing bilan yana bir yoki ikki kishini olgin, toki ikki yoki uch guvohning og‘zi bilan har bir so‘z tasdiqlansin. Matto 18:16.

When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another they confirm the truths that were the jewels of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the tarrying time of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.

Habakkukning ikki lavhasi (1843 va 1850 yillardagi kashshof jadvallar) bir-birining ustiga qo‘yilganda, ular Millerning tushining javohirlari bo‘lgan haqiqatlarni tasdiqlaydi. Birinchi lavhada ifodalangan 1843 yildagi xato, ikkinchi lavha bilan ustma-ust qo‘yilganda, vahiydagi kechikish vaqtini belgilab beradi. Miller (o‘sha tarixning ramziy qo‘riqchisi) o‘z tarixidagi munozara davomida nima deyishi kerakligini so‘radi.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Men qo‘riqlash joyimda turaman, minorada o‘rnimni egallayman va U menga nima deyishini, tanbeh topganimda nima javob berishimni ko‘rish uchun kuzataman. Habakkuk 2:1.

The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.

Egamiz Millerga vahiyni yozib qo‘yishni buyurdi, va u tushida vahiy saqlangan sandiqchani xonasining o‘rtasidagi stol ustiga qo‘ydi.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Egamiz menga javob berib, dedi: “Vahiyni yozgin va uni lavhalar ustiga ravshan qilib bitgin, toki uni o‘qigan kishi yugurib borsin.” Habakkuk 2:2.

The tables then identify the tarrying time and the first disappointment.

So‘ngra jadvallar tutilib qolish vaqtini va birinchi hafsalasizlikni aniqlab beradi.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Chunki vahiy hali belgilangan vaqt uchundir, ammo oxirida u so‘zlar va yolg‘on bo‘lmas: garchi u kechiksa ham, uni kut; chunki u albatta keladi, u kechikmaydi. Xabaqquq 2:3.

The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.

So‘ngra bilimning ortishi (Millerning javohirlari) natijasida yuzaga kelgan uch bosqichli sinov jarayoni tasvirlanadi.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Mana, mag‘rurlanib ketgan kishining ruhi uning ichida to‘g‘ri emas; ammo solih o‘z imoni bilan yashaydi. Habakkuk 2:4.

The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.

Topinuvchilarining ikki toifasi Doniyor kitobining o‘n ikkinchi bobidagi sinov jarayoni orqali namoyon bo‘lar edi.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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 12:9, 10.

> U dedi: “O‘z yo‘ling bilan bor, ey Doniyor; chunki bu so‘zlar oxirzamon vaqtigacha yopiq va muhrlangan turadi. Ko‘plar poklanadi, oqartiriladi va sinaladi; ammo fosiqlar yovuzlik qilishda davom etadilar; fosiqlardan hech biri tushunmaydi, ammo donolar tushunadilar.” Doniyor 12:9, 10.

The wise of Daniel are the wise virgins of Matthew twenty-five who were justified by faith and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.

Doniyordagi donolar imon orqali oqlangan Matto yigirma beshinchi bobdagi dono bokiralardir, fosiqlar esa mag‘rurlik bilan kibrlangan nodon bokiralardir. Millerning tushining oxirida javohirlar o‘n bokira haqidagi masaldagi moyni ifodalaydi; bu esa xabar 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.” Review and Herald, July 20, 1897.

> “Xudo bizga yuboradigan xabarlarni qabul qilmaganimizda, U behurmat qilinadi. Shunday qilib, U qalblarimizga quyib, zulmatdagilarga yetkazilishini istaydigan oltin moyni rad etamiz. ‘Mana, kuyov kelmoqda; uni qarshi olishga chiqinglar’, degan da’vat yangraganda, muqaddas moyni qabul qilmagan, Masihning inoyatini yuraklarida asramaganlar, nodon qizlar singari, Rabbilarini kutib olishga tayyor emasliklarini bilib qoladilar. Ular o‘zlarida moyni qo‘lga kiritish qudratiga ega emaslar, va ularning hayoti vayron bo‘ladi.” Review and Herald, July 20, 1897.

The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is represented as the message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.

So‘nggi kunlarda Millerning marvaridlarining nuri o‘n baravar yorqinroq porlaydi, va o‘n soni ham, nur ham sinovning ramzlaridir. Millerning tushining oxirida tasvirlangan so‘nggi kunlarda, Habakkukning lavhalarida ifodalangan haqiqat nuri sinovchi bir xabarni vujudga keltiradi; bu xabar o‘nta bokira haqidagi masalda Yarim tun faryodi xabari sifatida ifodalanadi. O‘sha sinov jarayoni Millerchilar tarixidagi sinov jarayonining takroridir, chunki o‘nta bokira haqidagi masal so‘nggi kunlarda aynan harfigacha takrorlanadi.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Meni ko‘pincha o‘nta bokira qiz haqidagi masalga murojaat qiladilar; ulardan beshtasi dono, beshtasi esa nodon edi. Bu masal har bir jihatigacha bajo keltirilgan va bajo keltiriladi, chunki u aynan shu zamon uchun alohida tatbiqqa egadir va uchinchi farishtaning xabari singari, bajo keltirilgan hamda zamonning oxirigacha hozirgi haqiqat bo‘lib qolaveradi.” Review and Herald, 1890-yil 19-avgust.

Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter, than those who were eating the diet of Babylon. The proud represented in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.

O‘n — sinovning ramzidir, va o‘n kunning oxirida Doniyor hamda uch munosib kishi Bobilning taomini yeb yurganlardan ko‘zga ko‘rinadigan darajada go‘zalroq va semizroq edilar. Imon bilan emas, balki o‘ziga ishonch bilan yashagan, Habakkukda ifodalangan mag‘rurlar Bobilning xarakterini rivojlantirdilar. Millerchilar tarixida ular Bobilning qizlariga aylandilar, va Habakkukda esa imon bilan yashamaslikni tanlaganlarning xarakterini aniqlash uchun papalikning bashoratli xususiyatlaridan foydalaniladi.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.

> Mana, kibrlanib ketgan uning joni unda to‘g‘ri emasdir; ammo solih o‘z imoni bilan yashar. Ha, shuningdek, sharob tufayli u gunoh qiladi; u mag‘rur odamdir, uyida ham turmaydi; u o‘z nafsini do‘zax kabi kengaytiradi, o‘lim kabidir va qanoatlanmaydi; balki barcha xalqlarni o‘ziga yig‘adi va barcha elatlarni o‘ziga to‘playdi. Bularning hammasi unga qarshi masal ko‘tarmaydimi, uni masxara qiluvchi hikmatli naqlni aytmaydimi va demaydimi: “O‘ziga tegishli bo‘lmagan narsani ko‘paytiruvchining holiga voy! Qachongacha? Va o‘zini qalin loy bilan yuklovchining holiga voy!” Seni chaqadiganlar birdaniga qo‘zg‘alib chiqmaydilarmi, seni bezovta qiladiganlar uyg‘onmaydilarmi, va sen ularga o‘lja bo‘lmaysanmi? Chunki sen ko‘p xalqlarni talading; odamlarning qoni sababli, yurtga, shaharga va unda yashovchilarning barchasiga qilingan zo‘ravonlik sababli xalqlarning barcha qoldig‘i seni talaydi. Habakkuk 2:4–8.

The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.

Matto yigirma beshinchi bobdagi bokiralar ustiga kelgan sinov jarayoni shimol podshosining (papalikning) fe’l-atvorini rivojlantirgan sajda qiluvchilar toifasini vujudga keltiradi; u, shuningdek, “ko‘p xalqlarni talon-toroj qilgan” qudratdir. To‘satdan chaqib olinadigan qudrat aynan papalik qudratidir, xuddi Izabelni itlar yeb qo‘ygani kabi.

> Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.

> Egamiz shunday demoqda: Mana, shimoliy yurtdan bir xalq kelmoqda, va yerning chekkalaridan ulug‘ bir xalq qo‘zg‘atiladi. Ular yoy va nayzani qo‘lga olurlar; ular shafqatsizdir va rahm qilmaslar; ularning ovozi dengiz kabi guvillaydi; va ular, ey Sion qizi, senga qarshi urushga otlangan odamlar kabi saf tortib, otlarga minib kelurlar. Biz bu xabarni eshitdik: qo‘llarimiz bo‘shashdi; bizni iztirob tutdi, dard esa tug‘ayotgan ayolning dardidek bizni qamrab oldi. Dalaga chiqmanglar, yo‘lga yurmanglar; chunki dushmanning qilichi va har tomonda vahima bor. Ey xalqimning qizi, belingga jul kiyin, va kul ichida yumalan; o‘zingga yagona o‘g‘il uchun tutiladigan motamdek motam tut, eng achchiq nolani qil; chunki vayron qiluvchi to‘satdan ustimizga keladi. Yeremiyo 6:22–26.

Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.

Habakkukning ikki toifasi — imon orqali oqlanadiganlar va Bobilning ta’limotlarini yeb-ichganlardir. Millerning tushidagi so‘nggi kunlarda bokiralar sifatida ifodalanganlar yo Masihning fe’l-atvorini rivojlantiradilar va shu tariqa Xudoning muhrini qabul qiladilar, yoki papalikning fe’l-atvorini rivojlantiradilar va hayvonning tamg‘asini qabul qiladilar.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “Axloqiy zulmat o‘rtasida haqiqiy nur porlashi uchun vaqt keldi. Uchinchi farishtaning xabari dunyoga yuborildi; u odamlarni peshonalarida yoki qo‘llarida hayvonning yoki uning sur’atining tamg‘asini qabul qilishdan ogohlantiradi. Bu tamg‘ani qabul qilish hayvon qilgan qarorning aynan o‘ziga kelishni va Xudoning Kalomiga ochiqdan-ochiq zid ravishda o‘sha g‘oyalarni targ‘ib etishni anglatadi. Bu tamg‘ani qabul qilganlarning barchasi haqida Xudo shunday deydi: ‘U ham Xudoning g‘azabi sharobidan ichadi; u g‘azab kosasiga aralashmasdan quyilgandir; va u muqaddas farishtalar huzurida hamda Qo‘zi huzurida olov va oltingugurt bilan azoblanadi.’” Review and Herald, 1897-yil 13-iyul.

The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”

Bobil sharobidan ichadigan bokiralar oxir-oqibat Xudoning g‘azabi sharobini ichadilar. Ishayoda Efrayimning mastlari narsalarni ostin-ustin qilish orqali o‘zlarining ko‘rona mastligini namoyon etadilar, va bu qilmish “kulolning loyi” deb baholanishi kerak.

The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in Second Thessalonians, chapter two.

“Doimiy”ni Masihning ramzi deb aniqlash “doimiy” haqidagi haqiqatni ostin-ustun qiladi, chunki “doimiy” shaytoniy ramzdir. Millerning “doimiy”ni majusiylik deb aniqlashi Habakkukning jadvallarida to‘g‘ridan-to‘g‘ri ifodalangan. Millerning Salonikaliklarga yozilgan maktubdagi parchani kashf etishi — bu unga “olib tashlangan” narsa majusiylik ekanini, toki Xudoning ma’badida o‘tiradigan “gunoh odami” oshkor bo‘lishi uchun, tushunishga imkon bergan kashfiyot — Ikkinchi Salonikaliklarga yozilgan maktubning ikkinchi bobida joylashgan asosiy haqiqatdir.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> “Men o‘qishda davom etdim va bu narsa [kundalik] tilga olingan boshqa biror holatni faqat Doniyolda uchratmadim. So‘ng [konkordans yordamida] u bilan bog‘liq turgan so‘zlarni oldim: ‘olib tashlamoq’; u kundalikni olib tashlaydi; ‘kundalik olib tashlanadigan vaqtdan boshlab’, va hokazo. Men o‘qishda davom etdim va matn ustida hech qanday yorug‘lik topa olmasam kerak, deb o‘yladim; nihoyat 2 Salonikaliklarga 2:7, 8 ga keldim. ‘Chunki qonunsizlik siri allaqachon ish qilmoqda; faqat hozir to‘sib turgan kishi yo‘ldan olinmaguncha to‘sib turadi, va shundan keyin o‘sha yovuz oshkor bo‘lur’, va hokazo. Men o‘sha matnga kelganimda, ey, haqiqat naqadar ravshan va ulug‘vor ko‘rindi! Ana shu yerda! Mana shu kundalikdir! Xo‘sh, endi Pavlus ‘hozir to‘sib turgan kishi’, ya’ni to‘sqinlik qilayotgan deganda nimani nazarda tutadi? ‘Gunoh odami’ va ‘yovuz’ deganda Papalik nazarda tutiladi. Xo‘sh, Papalikning oshkor bo‘lishiga nima to‘sqinlik qiladi? Albatta, bu Butparastlikdir; demak, ‘kundalik’ Butparastlikni anglatishi kerak”.—William Miller, Second Advent Manual, 66-bet.” Advent Review and Sabbath Herald, 1853-yil 6-yanvar.

The meaning of “the daily” in Thessalonians, which Miller discovered is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.

Fessalonikaliklardagi “kundalik”ning ma’nosi — Miller kashf etganidek — ushbu parchaning asosiy haqiqatidir. Pavlus haqiqatni sevmaydiganlarni va shu bois kuchli aldanishga duchor bo‘ladiganlarni tilga olganida, u, shubhasiz, umumiy ma’noda haqiqatga nisbatan nafratni nazarda tutadi; biroq ushbu parchada bevosita ishora qilinayotgan haqiqat shuki, “kundalik” butparast Rimni anglatadi.

> The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.

> Tananing chirog‘i ko‘zdir; agar, demak, ko‘zing yagona bo‘lsa, butun tanang nurga to‘la bo‘lur. Ammo agar ko‘zing yovuz bo‘lsa, butun tanang zulmatga to‘la bo‘lur. Shunday ekan, agar sendagi nur zulmat bo‘lsa, u zulmat naqadar buyukdir! Hech kim ikki xo‘jayinga xizmat qila olmaydi: chunki yo birini yomon ko‘rib, boshqasini sevadi; yoxud biriga sodiq bo‘lib, boshqasini mensimaydi. Sizlar Xudoga ham, mammonga ham xizmat qila olmaysizlar. Matto 6:22–24.

There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily” as a symbol of Christ.

Haqiqatga faqat sevgi bo‘ladi, yoki haqiqatdan nafrat bo‘ladi. O‘rta yo‘l yo‘q. Matto yigirma beshinchi bobdagi nodon bokira qizlar ustiga keladigan kuchli adashish, yakuniy sinovni ifodalovchi Millerning gavharlaridagi nurni ular rad etganiga asoslangan. Qadimgi Isroilning yakuniy sinovi uning o‘ninchi sinovi edi, va so‘nggi kunlarda Millerning gavharlari o‘n baravar yorqinroq porlaydi. Millerning gavharlarini rad etishning ramzi “the daily”dir; Adventizmning uchinchi avlodida Efrayimning mastlari uni ostin-ustin qilib yubordilar. “The daily” majusiylikning shaytoniy ramzidir. Mastlar soxta bir gavharni joriy etdilar; uni murtad Protestantizmdan olib kelib, “the daily”ni Masihning ramzi sifatida taqdim etdilar.

Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.

Millerning o‘z marvaridlari haqidagi tushunchasi, u yetishtirilgan tarix doirasi bilan cheklangan edi. Ikkinchi Kelish keyingi bashoratli voqea ekaniga ishongan holda, 1798-yilda papalik olgan halokatli yara Danielning ikkinchi bobidagi faqat to‘rtinchi va yakuniy yer yuzidagi shohlikni ifodalashi mumkin edi. Millerning “kundalik” haqidagi tushunchasi ham cheklangan edi, chunki uning guvohligi shundan iboratki, vahiy orqali u Muqaddas Yozuvni tadqiq etishning muayyan bir usuliga yo‘naltirilgan edi; bu usul haqida u o‘zining Muqaddas Kitobidan, Cruden’s Concordance’dan foydalanganini va ayrim gazetalarni o‘qiganini aytgan. Shu tarzda o‘rganish haqidagi qaror esa shunchaki uning ongiga kelgan edi.

> “During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.

> “Men deist bo‘lgan o‘n ikki yil davomida topa olgan barcha tarixlarni o‘qidim; ammo endi men Muqaddas Kitobni sevardim: u Iso haqida ta’lim berar edi! Shunga qaramay, Muqaddas Kitobning anchagina qismi men uchun qorong‘i edi. 1818 yoki 1819 yilda, meni ko‘rgani borgan bir do‘stim bilan suhbatlashayotganimda, u deist bo‘lgan vaqtimda meni tanigan va so‘zlarimni eshitgan edi; u ancha ma’nodor tarzda so‘radi: ‘Bu matn va u matn haqida nima deysan?’ — deist bo‘lganimda e’tiroz bildirgan eski matnlarga ishora qilib. Men uning nimani nazarda tutayotganini angladim va javob berdim: — Agar menga vaqt bersang, ularning nimani anglatishini aytaman. ‘Qancha vaqt kerak?’ Bilmayman, lekin aytaman, deb javob berdim, chunki men Xudo tushunib bo‘lmaydigan bir vahiy berganiga ishona olmasdim. Shunda men Muqaddas Kitobimni o‘rganishga qat’iy ahd qildim, Muqaddas Ruh nimani nazarda tutganini bilib olishim mumkin, deb ishonib. Ammo bu qarorni qabul qilishim bilanoq, xayolimga shunday fikr keldi: ‘Agar sen tushuna olmaydigan bir parchani topsang, nima qilasan?’ Shunda Muqaddas Kitobni o‘rganishning mana bu usuli xayolimga keldi: — Men shunday parchalar ichidagi so‘zlarni olaman, ularni Muqaddas Kitob bo‘ylab kuzataman va shu yo‘l bilan ularning ma’nosini topaman. Menda Cruden’s Concordance bor edi, menimcha, u dunyodagi eng yaxshisidir; shuning uchun men uni va Muqaddas Kitobimni oldim-da, yozuv stolimga o‘tirdim va boshqa hech narsa o‘qimadim, faqat ozgina gazetalarni, chunki men Muqaddas Kitobim nimani anglatishini bilishga qat’iy bel bog‘lagan edim. Apollos Hale, The Second Advent Manual, 65.”

Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.

Millerning qimmatbaho haqiqatlari nafaqat uning tadqiqot usuli orqali anglab yetilgan, balki Xudoning bevosita vahiyi orqali ham ayon qilingan edi.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Xudo O‘z farishtasini Muqaddas Kitobga ishonmagan bir dehqonning qalbiga ta’sir etish uchun yubordi, toki uni bashoratlarni tadqiq etishga boshlab borsin. Xudoning farishtalari o‘sha tanlangan kishini qayta-qayta ziyorat qilib, uning tafakkurini yo‘naltirdilar va Xudo xalqiga doimo qorong‘i bo‘lib kelgan bashoratlarni uning idrokiga ochdilar. Unga haqiqat zanjirining boshlanishi berildi va u bo‘g‘indan bo‘g‘inga izlanishga yo‘naltirildi, toki u Xudo Kalomiga hayrat va qoyil qolish ila nazar soladigan bo‘ldi. U yerda u haqiqatning mukammal zanjirini ko‘rdi. Ilhomsiz deb hisoblagan o‘sha Kalom endi uning nazari oldida o‘z go‘zalligi va ulug‘vorligida ochildi. U Muqaddas Yozuvning bir qismi boshqasini sharhlashini ko‘rdi, va qachonki bir parcha uning tushunchasi uchun yopiq bo‘lsa, Kalomning boshqa bir qismida uni izohlovchi narsani topar edi. U Xudoning muqaddas Kalomiga quvonch bilan hamda eng chuqur hurmat va muqaddas qo‘rquv bilan qaradi.” Ilk Yozuvlar, 230.

When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.

Opa Uayt “Xudo O‘z farishtasini” Millerning huzuriga yuborganini aytganda, bu Millerga yuborilgan farishta Jabroil bo‘lganini bildiradi, chunki “Uning farishtasi” Jabroilga nisbat berilgan atamadir.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Farishtaning: ‘Men Xudoning huzurida turuvchi Jabroilman’, degan so‘zlari uning samoviy saroylarda yuksak sharafli mavqega ega ekanini ko‘rsatadi. U Doniyorning huzuriga xabar bilan kelganida: ‘Bu ishlarda men bilan birga turuvchi hech kim yo‘q, faqat sizning Amir-ingiz Mixail [Masih] bor’, degan edi”. Doniyor 10:21. “Najotkor Vahiy kitobida Jabroil haqida shunday deydi: ‘Uni O‘z farishtasi orqali O‘z quli Yuhannoga yuborib, ayon qildi’”. Vahiy 1:1. “Asrlar Orzusi”, 99.

Gabriel and the other angels were sent to guide Miller’s mind and “open to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by divine revelation. The very method he employed to study the Bible had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”

Jabroil va boshqa farishtalar Millerning ongini yo‘naltirish va “Xudoning xalqi uchun har doim qorong‘i bo‘lib kelgan bashoratlarni uning tushunchasiga ochish” uchun yuborilgan edi. Uning xabari shunchaki uning tadqiq usuli orqali rivojlanmagan, balki ilohiy vahiy orqali ham shakllangan edi. Muqaddas Kitobni o‘rganishda u qo‘llagan usulning o‘zi ham uning ongiga singdirilgan edi. Xudo haqiqatni ongimizga olib kirganda, bu Muqaddas Kitobni to‘g‘ri taqsimlash jarayoni orqali haqiqatga yetib borishdan farqli o‘laroq, ilohiy vahiydir. Miller har ikkisini ham qilgan edi, ammo “kundalik” mavzusini tushunishga kelishida ilohiy vahiy uning anglash yo‘lining bir qismi bo‘lishi zarur edi.

Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between “sur” and “rum” which are both translated as “take away.” He would not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”

Miller Daniel kitobining sakkizinchi bobi, to‘qqizinchi oyatdan o‘n ikkinchi oyatgacha bo‘lgan qismidagi jinsning almashinishini anglamagan bo‘lardi, chunki uning qo‘lida faqat Muqaddas Kitob va Injildagi tillarga oid hech qanday ma’lumotni o‘z ichiga olmaydigan konkordansiya bor edi. U ikkalasi ham “olib tashlamoq” deb tarjima qilingan “sur” bilan “rum” o‘rtasidagi farqni ko‘rmagan bo‘lardi. U ikkalasi ham “muqaddas joy” deb tarjima qilingan “miqdash” bilan “qodesh” o‘rtasidagi farqni ham ko‘rmagan bo‘lardi.

He would not have seen the truth of the word “tamid” that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word “tamid” is used in the Bible, only in the book of Daniel is the Hebrew word “tamid” used as a noun. “Tamid” is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.

U Muqaddas Kitobda yuz to‘rt marta uchraydigan “tamid” so‘zining haqiqatini ko‘rmagan bo‘lur edi. U ko‘ra olmagan haqiqat (va ayni paytda u ko‘rgan haqiqat ham) shundan iborat ediki, Muqaddas Kitobda ibroniycha “tamid” so‘zi yuz to‘rt marta ishlatilgan bo‘lsa-da, faqat Doniyor kitobidagina bu ibroniycha “tamid” so‘zi ot sifatida qo‘llangan. “Tamid” — “doimiy” ma’nosini bildiradigan ibroniycha so‘z bo‘lib, Doniyor kitobida “kundalik” deb tarjima qilingan.

Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to correct Daniel’s use of the word as a noun. In order to correct Daniel, they added the word “sacrifice” to the Word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “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.”

Doniyor kitobidagina bu so‘z ot sifatida qo‘llangan, qolgan to‘qson to‘qqiz o‘rinda esa u ravish sifatida ishlatilgan. Shu sababli, King James Muqaddas Kitobi tarjimonlari Doniyor bu so‘zni besh marta ot sifatida qo‘llaganiga duch kelganlarida, holbuki Muqaddas Kitobning boshqa barcha mualliflari bu so‘zni to‘qson to‘qqiz marta ravish sifatida ishlatgan edilar, dalillarning og‘irligi ularni Doniyorning bu so‘zni ot sifatida qo‘llaganini tuzatishga majbur qildi. Doniyorni tuzatish uchun ular Kalomga “qurbonlik” so‘zini qo‘shdilar va shu tariqa otni ravishga aylantirdilar. So‘ng tarjimonlarni tuzatish uchun Ellen White ilhom ostida shuni qayd etdi: u, “‘Kundalik’ga nisbatan ko‘rdimki, ‘qurbonlik’ so‘zi inson donoligi bilan qo‘shib qo‘yilgan bo‘lib, matnga tegishli emas; va hukm soati haqidagi xabarni berganlarga Rabbiy bu masalaning to‘g‘ri qarashini bergan,” deb yozgan.

Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.

Miller o‘zining guvohligiga ko‘ra, oxir-oqibat 2 Salonikaliklarga maktubda tushungan “kundalik”ni anglashga intilar edi. Ammo, yana o‘zining guvohligiga ko‘ra, bir so‘zni tushunishga urinayotganda, u o‘sha so‘z ishlatilgan har bir joyni ko‘rib chiqardi, holbuki bu so‘z Muqaddas Kitobda yana to‘qson to‘qqiz marta qo‘llangan. Shunga qaramay, uning “kundalik” haqidagi guvohligi shuki, u buni Doniyor kitobidan boshqa hech qayerda topmagan; u shunday degan edi: “Men o‘qishda davom etdim va uning [kundalikning] Doniyordan boshqa topilgan biror holatini topa olmadim.” Miller javohirotlarga nafaqat o‘z tadqiq usuli orqali, balki farishtalar xizmati orqali unga berilgan ilohiy vahiy orqali ham yetaklandi.

This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word “rum” and the other two times it is used with the Hebrew word “sur”. Both words are translated as take away, but “rum” in Daniel chapter eight, verse eleven means “to lift up and exalt”, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word “sur” means “to remove”.

Shu sababli uning “doimiy” haqidagi tushunchasi to‘g‘ri edi, ammo cheklangan edi. U Doniyor kitobida “doimiy” besh marta tilga olinganidan, “doimiy”ning “olib tashlanishi” zikr etilgan uch holatdan biri boshqa ikki holatdagidan farqli ma’noni ifodalashini anglay olmadi. Bir holatda “doimiy” ibroniycha “rum” so‘zi bilan qo‘llangan, boshqa ikki holatda esa u ibroniycha “sur” so‘zi bilan qo‘llangan. Har ikkala so‘z ham “olib tashlamoq” deb tarjima qilinadi, biroq Doniyor kitobining sakkizinchi bobi, o‘n birinchi oyatida “rum” “yuqori ko‘tarmoq va ulug‘lamoq” ma’nosini anglatadi, o‘n birinchi bob, o‘ttiz birinchi oyatida va o‘n ikkinchi bob, o‘n birinchi oyatida esa “sur” so‘zi “olib tashlamoq” ma’nosini anglatadi.

The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word “sur” in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”

Bobilning taomini yeb-ichadigan ilohiyotchilar, biror narsani olib tashlash ham, biror narsani ko‘tarib qo‘yish ham ikkalasi ham olib tashlashning bir turini ifodalaydi, deb bahs yuritadilar; shu bois ular har ikkala so‘z ham bir xil ma’noga ega deb tushunilishi kerak, deydilar. Ular “kundalik” iborasi uch marta “olib tashlanadi” deb aytilganining har safar doimo olib tashlash ma’nosini anglatishini ta’kidlaydilar va shu bilan Doniyor so‘z tanlashda beparvo bo‘lganini ko‘rsatadilar. Ular buni ochiq aytmaydilar, ammo xulosa tariqasida Doniyor uchala holatda ham “sur” so‘zini ishlatishi kerak edi, deb o‘rgatadilar; chunki ilohiyotchilarga ko‘ra, “kundalik” har safar “olib tashlanganda” u go‘yoki aynan bir xil narsani nazarda tutgan.

They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used “qodesh” in all three references, and not used “miqdash” in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to the opposite understanding of the modern theologians.

Ular sakkizinchi bobning o‘n birinchi-o‘n to‘rtinchi oyatlarida ikkalasi ham “muqaddas joy” deb tarjima qilinadigan “miqdash” va “qodesh” so‘zlari bilan ham xuddi shu ishni qiladilar. O‘sha to‘rt oyatdagi “muqaddas joy”ning har bir tilga olinishi haqida ular barchasi Xudoning muqaddas joyini anglatishini qat’iy ta’kidlaydilar. Yana mantiqiy xulosa qilib aytganda, Doniyor uchala murojaatda ham shunchaki “qodesh”ni ishlatishi, o‘n birinchi oyatda esa “miqdash”ni ishlatmasligi kerak edi. Miller bu so‘zlar o‘rtasidagi farqni anglamagan bo‘lardi, biroq zamonaviy ilohiyotchilar uni anglaydilar, va anglaganlarida, hech qanday farq e’tirof etilmasligi kerakligini ta’kidlaydilar. Holbuki, so‘zlar orasidagi farqlarni anglamagan Miller zamonaviy ilohiyotchilarning tushunchasiga mutlaqo teskari xulosaga kelgan edi.

The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.

Haqiqat shuki, Doniyor nihoyatda ehtiyotkor yozuvchi edi; u ibroniy tilini bilar edi va o‘z jamiyatida o‘z o‘rnida juda aqlli kishilar bo‘lgan Bobildagi boshqa barcha donishmandlardan o‘n barobar aqlliroq, deb baholangan edi. Agar ibroniy tilining to‘g‘ri qo‘llanishini va uning aynan o‘sha tarixda qanday qilib to‘g‘ri ifodalanishi lozimligini kimdir bilgan bo‘lsa, bu Doniyor edi. Agar Doniyor turli so‘zlarni qo‘llagan bo‘lsa, bu ularning turli ma’nolarni yetkazishi uchun bo‘lgan, ya’ni u ataylab shuni ifodalashni ko‘zlagan. Doniyorning “maqdis” yoki “olib tashlamoq” deb tarjima qilinadigan so‘zlarni o‘ziga xos tarzda qo‘llagani e’tirof etilganda, ular Millerning “kundalik” haqidagi tushunchasini tasdiqlaydi; Miller buni aynan Pavlus haqiqatdan nafrat qiluvchilarning kuchli aldanishga topshirilishi belgilanganini ko‘rsatadigan o‘sha parchada anglagan edi.

Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned laity who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.

Haqiqatdan nafratlanib, kuchli adashishni keltirib chiqaradigan yolg‘onga ishonadiganlar, shuningdek, Efrayimning mastlari sifatida ham tasvirlanadi; ular ikki toifada ko‘rsatilgan. Bir toifa — bilimli rahbarlik, ikkinchi toifa esa faqat bilimlilar ularga o‘rgatadigan narsani eshitadigan ilmsiz oddiy jamoatdir. Ular yolg‘onlar ostiga yashirinadiganlar va o‘lim bilan ahd tuzadiganlardir. Ular Habakkukning ikkinchi bobida joni mag‘rurlik bilan ko‘tarilganlar bo‘lib, Matto yigirma beshinchi bobidagi nodon qizlardir. Ular qadimgi Isroil uchun o‘ninchi va yakuniy sinov bilan timsollanganidek, zamonaviy Isroil uchun ham o‘ninchi va yakuniy sinovni ifodalovchi holda, oxirida o‘n baravar yorqinroq porlaydigan Miller tushining asosiy haqiqatlarini rad etadiganlardir.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.

> Egamiz Musoga dedi: “Bu xalq qachongacha Meni tahqirlaydi? Men ularning orasida ko‘rsatgan barcha alomatlarimga qaramay, qachongacha Menga ishonmaydi? Men ularni vabo bilan uraman va merosdan mahrum qilaman; sendan esa ulardan ham buyukroq va qudratliroq bir xalq chiqaraman”. Muso esa Egamizga dedi: “Shunda buni misrliklar eshitadi, zero Sen O‘z qudrating bilan bu xalqni ularning orasidan olib chiqqansan. Ular bu yurt aholisiга ham aytadilar; chunki ular Sening, ey Egam, bu xalq orasida ekaningni eshitganlar, Sen, ey Egam, yuzma-yuz ko‘rinishingni, buluting ularning ustida turishini, kunduz kuni bulut ustuni ichida va kechasi olov ustuni ichida ularning oldidan yurishingni eshitganlar. Endi agar Sen bu xalqning barchasini bir odamdek qirib tashlasang, Sening shuhratingni eshitgan xalqlar shunday deydilar: ‘Egamiz bu xalqni ularga qasamyod qilgan yurtga olib kirishga qodir bo‘lmagani uchun, ularni sahroda o‘ldirdi’. Endi iltijo qilaman, O‘zing aytganingdek, Rabbimning qudrati ulug‘ bo‘lsin: ‘Egamiz sabr-toqatlidir va ulug‘ rahm-shafqat egasidir, gunoh va itoatsizlikni kechiradi, ammo aybdorni aslo aybsiz deb chiqarmaydi; otalarning gunohini bolalar zimmasiga uchinchi va to‘rtinchi naslgacha yuklaydi’. Iltijo qilaman, O‘z rahm-shafqatingning buyukligiga ko‘ra bu xalqning gunohini kechirgin, Misrdan chiqqanlaridan beri hozirgacha bu xalqni kechirib kelganing kabi”. Egamiz dedi: “Sening so‘zingga ko‘ra kechirdim. Ammo Men tirik bo‘lganimdek, butun yer yuzи Egamizning ulug‘vorligi bilan to‘ladi. Chunki ulardan Mening ulug‘vorligimni va Misrda hamda sahroda qilgan mo‘jizalarimni ko‘rgan, endi esa Meni mana shu o‘n marta sinagan va ovozimga quloq solmagan o‘sha odamlarning hech biri ota-bobolariga qasamyod qilgan yurtni ko‘rmaydi; Meni tahqirlaganlarning birortasi ham uni ko‘rmaydi. Lekin xizmatkorim Xolib, unda boshqacha ruh bo‘lgani va Menga to‘liq ergashgani uchun, Men uni u borgan yurtga olib kiraman; uning zurriyoti esa o‘sha yurtni meros qilib oladi”. Sahroda sanash 14:11–24.

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