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

Doniyor kitobi — Bir yuz ellik beshinchi

Unveiling Daniel’s Last Vision: A Parallel Journey of the Wise Virgins

Doniyorning So‘nggi Vahiysining Ochilishi: Dono Bokira Qizlarning Parallel Sayohati

Author

Jeff Pippenger

Published

March 24, 2024

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We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.

Biz Doniyorning oxirgi vahiyini ko‘rib chiqishni Doniyorni Xudoning oxirzamon ahd xalqining timsoli sifatida aniqlashdan boshladik va Belteshazzar orqali ifodalangan o‘sha oxirzamon xalqining bashoratli xususiyatlarini aniqlashni boshlash uchun birinchi oyatni oxirgi bob bilan bog‘liq holda qo‘lladik. Xudoning oxirzamon ahd xalqi birinchi farishta harakatining Milleritlarini hamda uchinchi farishta harakatining bir yuz qirq to‘rt mingini ifodalaydi. Milleritlar o‘n bokira haqidagi masalni ado etdilar, va o‘sha masal oxirgi kunlarda har bir 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 qildirishadi; ulardan beshtasi dono, beshtasi esa nodon edi. Bu masal so‘zma-so‘z bajo keltirilgan va bajo keltiriladi, chunki u aynan shu zamonga xos alohida tatbiqqa ega bo‘lib, uchinchi farishtaning xabari kabi, bajo keltirilgan va zamonning oxirigacha hozirgi haqiqat bo‘lib qoladi.” Review and Herald, 1890-yil 19-avgust.

The experience of both movements of the last days, is the experience of Adventism.

So‘nggi kunlardagi har ikkala harakatning tajribasi Adventizmning tajribasidir.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Matto 25-bobdagi o‘nta bokira qiz haqidagi masal ham Adventist xalqining tajribasini tasvirlaydi”. Buyuk kurash, 393.

The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.

Milleriylar birinchi farishta harakatini ifoda etar edilar, va ularning tajribasi Filadelfiya jamoati tomonidan ham ifodalangan edi. 1856 yilda Filadelfiyachi Milleriylar harakati Laodikiya harakatiga o‘tdi, va 1863 yildagi isyonda u yanada Laodikiyadagi Yettinchi kun Adventistlar jamoatiga o‘tdi.

The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.

Yuz qirq to‘rt ming uchinchi farishta harakatini ifodalaydi, va ularning tajribasi Filadelfiya jamoati orqali ham ifodalangan edi. 1989-yilda Doniyor kitobi Laodikiyadagi Yettinchi kun Adventistlari jamoatiga muhrdan yechildi, va 2001-yil 11-sentabrda Laodikiyadagi Adventistlar harakati boshlandi, hamda 2023-yil iyulida Filadelfiyadagi harakatga qaytishdagi o‘tish davri yetib keldi.

Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.

Belteshazar yoki Doniyor so‘nggi kunlardagi Filadelfiya harakatini ifodalaydi; bu harakat millerchilar Filadelfiya harakatini “har bir harfigacha” takrorlaydi. So‘nggi vahiydagi birinchi oyat o‘sha so‘nggi kun xalqini ifodalaydi, va so‘nggi vahiydagi oxirgi guvohlik so‘nggi vahiydagi birinchi guvohlik bilan muvofiq bo‘lishi kerak. Doniyor kitobining o‘n ikkinchi bobidagi poklanish jarayoni bilimning ortishini hamda shu orqali vujudga keladigan ikki toifani aniqlab beradi. Belteshazar so‘nggi kunlardagi donolarning eng yakuniy timsolidir. Doniyor kitobining o‘n ikkinchi bobida millerchilar harakati uchun tayanch bo‘lgan kamida beshta bashoratli haqiqat bor; bular uchinchi farishta harakatida takrorlanishi kerak.

The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.

Birinchisi — ikki toifa sajda qiluvchilarni vujudga keltiradigan poklanish jarayoni bo‘lib, shu tariqa o‘n bokira haqidagi masalning ham boshlanish, ham yakuniy bosqichlarida amalga oshishini ta’minlaydi.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. 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 12:4, 9, 10.

> Lekin sen, ey Doniyor, bu so‘zlarni yashirin tut va kitobni oxirzamongacha muhrla: ko‘plar u yoqdan bu yoqqa yugurib yururlar, va bilim ko‘payur.... Va u dedi: Yo‘lingdan qolma, Doniyor; chunki bu so‘zlar oxirzamon vaqtigacha yopiq va muhrlangan. Ko‘plar poklanur, oppoq bo‘lur va sinalur; lekin fosiqlar fosiqlik qilurlar; fosiqlardan hech biri tushunmas, ammo donolar tushunurlar. Doniyor 12:4, 9, 10.

The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.

Dono va yovuz (ahmoq) o‘rtasidagi farq, oxirzamonda ochib beriladigan bilimning ortishini ularning anglashiga (aqlan ajratib olishiga) asoslanadi; bu Millerchilar uchun 1798-yilda, yoki yuz qirq to‘rt ming uchun 1989-yilda sodir bo‘lgan. Xudoning xalqi Adventizm o‘n bokira haqidagi masalning tajribasi ekanini bilishi talab etiladi, chunki bu tushunchasiz ular yakuniy avlod uchun “oxirzamon” qachon kelganini yoki o‘shanda qanday xabar muhrdan yechilganini anglashga intilmaydilar. Adventist tajribasi haqiqatning izchil rivojlanishiga asoslangan, “hayot-mamot” natijasiga olib boradigan uch bosqichli sinov jarayoni ekanini anglamasdan, har bir Yettinchi kun adventistining yuksak da’vatini tanib olish imkonsizdir. Belteshatsar “poklanib, oqartirilib, sinalgan” deb ifodalangan poklanish jarayonidan o‘tganini biladigan bir xalqni ifodalaydi. Aynan o‘sha uch bosqichli poklanish jarayoni Muqaddas Ruhning ishi sifatida aniq belgilab qo‘yilgan.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.

> Lekin sizlarga haqiqatni aytaman: Mening ketishim sizlar uchun foydalidir; chunki agar Men ketmasam, Yupatuvchi sizlarning oldingizga kelmaydi; ammo agar ketsam, Uni sizlarning oldingizga yuboraman. Va U kelganida, dunyoni gunoh, solihlik va hukm to‘g‘risida fosh etadi: gunoh to‘g‘risida — chunki ular Menga ishonmaydilar; solihlik to‘g‘risida — chunki Men Otamning oldiga ketaman va sizlar Meni endi ko‘rmaysizlar; hukm to‘g‘risida esa — chunki bu dunyoning hukmdori hukm qilingandir. Sizlarga aytadigan yana ko‘p narsalarim bor, lekin hozir sizlar ularni ko‘tara olmaysizlar. Ammo U, ya’ni Haqiqat Ruhi kelganida, sizlarni butun haqiqatga boshlab boradi; chunki U O‘zidan gapirmaydi, balki nimani eshitsa, shuni gapiradi va kelajakdagi narsalarni sizlarga ma’lum qiladi. Yuhanno 16:7–13.

The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.

Muqaddas Ruhning dono qizlarni “butun haqiqat”ga yo‘llashdagi ishi shuni taqozo etadiki, U dunyoni gunoh, solihlik va hukm haqida fosh etsin, ya’ni tanbeh bersin yoki aybdorligini ayon qilsin; bularning ayni o‘zi Doniyor kitobining o‘n ikkinchi bobida yoki dono, yoki nodon qizni vujudga keltiradigan uch bosqichdir. Iso Muqaddas Ruhning ishi deb belgilagan xabar Doniyor 12-bobda dono bilan yovuz o‘rtasidagi farqni ochib beradigan “moy”dir. Xudoning oxirgi kunlardagi xalqi o‘z avlodi uchun bilimning ortishini anglashi lozim, va bu bilim Matto kitobining yigirma beshinchi bobidagi masalda ularning yo nodon, yo dono qizlar ekanini tan olishni ham o‘z ichiga oladi.

> “John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’

> “Yuhannoga bu narsalar muqaddas vahiyda ko‘rsatildi. U chiroqlari tartibga keltirilgan va yonib turgan, besh oqil bokira qiz bilan ifodalangan jamoani ko‘rdi va zavq-shavq ichida shunday deb xitob qildi: ‘Bu yerda azizlarning sabr-toqati bordir; bu yerda Xudoning amrlarini va Iso imonini saqlovchilar bordir. Va men osmondan menga aytilayotgan bir ovozni eshitdim: Yoz, bundan buyon Rabbimizda vafot etadigan o‘liklar baxtlidirlar: Ha, deydi Ruh, toki ular o‘z mehnatlaridan orom topsinlar; va ularning ishlari ularga ergashadi.’”

> “Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.

> “Birinchi va ikkinchi farishtalarning xabarlarini eshitganlarning ko‘plari Masihning osmon bulutlarida kelishini ko‘rish uchun tirik qolamiz, deb o‘ylagan edilar. Agar haqiqatga ishonamiz deb da’vo qilganlarning barchasi dono bokira qizlar singari o‘z vazifalarini bajarganlarida edi, bu xabar allaqachon har bir millatga, qavmga, tilga va xalqqa e’lon qilingan bo‘lur edi. Ammo beshtasi dono, beshtasi esa nodon edi. Haqiqat o‘n bokira qiz tomonidan e’lon qilinishi kerak edi, ammo ulardan faqat beshtasi o‘zlariga kelgan nurda yurgan o‘sha jamoaga qo‘shilish uchun zarur bo‘lgan tayyorgarlikni ko‘rgan edi. Uchinchi farishtaning xabari zarur edi. Bu e’lon qilinishi lozim bo‘lgan xabar edi. Birinchi va ikkinchi farishtalarning xabarlari ostida Kuyovni kutib olish uchun chiqqanlarning ko‘plari dunyoga beriladigan oxirgi sinov xabari bo‘lgan uchinchi farishtaning xabarini rad etdilar.”

> “A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].

> “Vahiy 18-bobda tasvirlangan o‘sha boshqa farishta o‘z xabarini berganida, shunga o‘xshash ish amalga oshiriladi. Birinchi, ikkinchi va uchinchi farishtalarning xabarlari takroran e’lon qilinishi kerak bo‘ladi. Jamoatga shunday da’vat beriladi: ‘Undan chiqinglar, ey Mening xalqim, toki uning gunohlariga sherik bo‘lmanglar.’ ‘Ulug‘ Bobil yiqildi, yiqildi, jinlarning maskaniga, har bir nopok ruhning qarorgohiga va har bir nopok hamda jirkanch qushning qafasiga aylandi. Chunki barcha xalqlar uning zinokorligi g‘azabining sharobidan ichdilar, yer podshohlari u bilan zino qildilar va yerning savdogarlari uning hashamatining mo‘l-ko‘lligi orqali boyib ketdilar…. Undan chiqinglar, ey Mening xalqim, toki uning gunohlariga sherik bo‘lmanglar va uning balolaridan ulush olmanglar; chunki uning gunohlari osmongacha yetdi va Xudo uning qonunsizliklarini esladi’ [Vahiy 18:2–5].”

> “Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’

> “Ushbu bobning har bir oyatini olib, uni diqqat bilan o‘qing, ayniqsa oxirgi ikkitasini: ‘Va chiroqning nuri endi senda hech qachon porlamaydi; va kuyovning ham, kelinning ham ovozi endi senda hech qachon eshitilmaydi; chunki sening savdogarlaring yer yuzining ulug‘ kishilari edi; chunki sening sehr-jodularing bilan barcha xalqlar aldandi. Va unda payg‘ambarlarning, azizlarning va yer yuzida o‘ldirilganlarning barchasining qoni topildi.’”

> “The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.

> “O‘nta bokira qiz haqidagi masalni Masihning O‘zi bergan bo‘lib, undagi har bir tafsilot sinchkovlik bilan o‘rganilishi kerak. Shunday bir vaqt keladiki, eshik yopiladi. Biz yo dono, yo nodon bokira qizlar bilan ifodalanamiz. Hozir esa kimlarning dono, kimlarning nodon ekanini ajrata olmaymiz, buni aytishga ham vakolatimiz yo‘q. Haqiqatni nohaqlik ichida tutib turadiganlar bor, va ular tashqi ko‘rinishda donolarga o‘xshaydi.” Manuscript Releases, 16-jild, 270.

As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”

Yaqinda chiqadigan yakshanba qonuni paytida erkaklar va ayollarni Bobildan tashqariga chorlamoqchi bo‘lgan Adventistlar sifatida, biz “yo dono, yo nodon bokiralar bilan ifodalanganmiz.” Yuhanno ko‘rgan, “chiroqlari tayyorlangan va yonib turgan besh dono bokira bilan ifodalangan” jamoa, Yuhanno keyinroq “muqaddaslarning sabr-toqati”ga ega bo‘lganlar va “Xudoning amrlarini hamda Isoning imonini saqlaydiganlar” deb ta’riflaganlar, Xudoning amrlarini saqlashlari, Isoning imonini amalda tutishlari va Matto yigirma beshinchi bobdagi masaldagi bokiralar ekanliklarini bilishlari talab etilgan bir yuz qirq to‘rt ming kishidir. Ular nafaqat o‘zlarining yo dono, yo nodon bokiralar ekanliklarini tushunishlari kerak, balki Doniyor tomonidan “poklangan, oqartirilgan va sinalgan” deb ifodalangan tajribani ham takrorlashlari lozim.

> And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.

> Va ular taxt oldida, to‘rtta maxluq va oqsoqollar oldida go‘yo yangi bir qo‘shiq kuylardilar; va bu qo‘shiqni yer yuzidan najot bilan sotib olingan yuz qirq to‘rt ming kishidan boshqa hech kim o‘rgana olmas edi. Bular ayollar bilan bulg‘anmaganlardir; chunki ular bokiradirlar. Bular Qo‘zi qayerga bormasin, Uning ortidan ergashuvchilardir. Bular odamlar orasidan Xudoga va Qo‘ziga ilk hosil sifatida najot bilan sotib olinganlardir. Va ularning og‘zida hiyla topilmadi; chunki ular Xudoning taxti oldida aybsizdirlar. Vahiy 14:3–5.

There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.

Doniyor kitobining o‘n ikkinchi bobida ifodalangan kamida besh haqiqat mavjud bo‘lib, ular birinchi farishtaning Milleriylar harakati bilan bog‘liq haqiqatlardir; bu haqiqatlar yuz qirq to‘rt mingliklar harakati tomonidan takrorlanadi va yanada to‘liqroq anglanadi. O‘sha haqiqatlardan biri o‘n bokira haqidagi masal bilan bog‘liq bo‘lgan uch bosqichli poklanish jarayonidir. William Miller bashoratli vaqt nuqtayi nazaridan anglagan birinchi haqiqat Leviticus yigirma oltidagi “yetti vaqt” edi; bu haqiqat Doniyor 12 da ko‘rsatilgan bo‘lib, u yerda tilga olingan Milleriylar tarixining birinchi haqiqatidir.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 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 12:4–10.

> Lekin sen, ey Doniyor, bu so‘zlarni yashirib qo‘y va kitobni oxirzamon vaqtigacha muhrlab qo‘y: ko‘plar u yoq-bu yoqqa yugurib yuradilar, va bilim ortadi. So‘ng men, Doniyor, qaradim, va mana, yana boshqa ikki kishi turardi: biri daryoning qirg‘og‘ining bu tomonida, ikkinchisi esa daryoning qirg‘og‘ining u tomonida. Va ulardan biri daryo suvlari ustida turgan, zig‘ir matodan kiyim kiygan kishiga dedi: “Bu ajoyibotlarning oxirigacha qancha vaqt bo‘ladi?” Va men daryo suvlari ustida turgan, zig‘ir matodan kiyim kiygan kishini eshitdim; u o‘ng qo‘lini ham, chap qo‘lini ham osmonga ko‘tarib, abadulabad tirik Zot nomi bilan qasam ichib dedi: “Bir zamon, zamonlar va yarim zamon bo‘ladi; muqaddas xalqning qudratini parokanda qilish tamom bo‘lgach, bu narsalarning hammasi nihoyasiga yetadi.” Men eshitdim, lekin tushunmadim. Shunda men dedim: “Ey hazratim, bu narsalarning oqibati nima bo‘ladi?” Va u dedi: “Yo‘lingdan bor, Doniyor; chunki bu so‘zlar oxirzamon vaqtigacha yopiq va muhrlangan holdadir. Ko‘plar poklanadi, oqartiriladi va sinovdan o‘tkaziladi; lekin yovuzlar yovuzlik qiladilar; yovuzlarning hech biri tushunmaydi, ammo donolar tushunadilar.” Doniyor 12:4–10.

This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Ushbu parcha Doniyor kitobining oxirzamon vaqtigacha muhrlab qo‘yilishi bilan boshlanadi va parcha Doniyor kitobining oxirzamon vaqtigacha muhrlab qo‘yilishi bilan yakunlanadi. Doniyorning so‘zlari birinchi va oxirgi bor muhrlab qo‘yilishi orasida “abadiy tirik Zot”ning qasamyod bilan tasdiqlangan guvohligi shunday edi: “bu bir zamon, zamonlar va yarim zamon davom etadi; va u muqaddas xalqning qudratini sochib yuborishni tamomlaganida, bularning hammasi ado bo‘ladi.”

The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.

Bu qasam bilan tasdiqlangan guvohlikni bergan Zot suvlar uzra turuvchi, zig‘ir matodan kiyingan Zot edi. Doniyor Hiddekel daryosining bir qirg‘og‘ida bir farishtani, boshqa qirg‘og‘ida esa yana bir farishtani ko‘rdi; o‘sha farishtalardan biri savol berdi, suvlar uzra turgan Zot esa unga javob berdi. Savol shunday edi: “Qachongacha?” Bu, Doniyor kitobining sakkizinchi bobidagi o‘n uchinchi oyatda berilgan savolning dastlabki ikki so‘zi bilan aynandir.

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

> Shunda men bir muqaddas zotning gapirayotganini eshitdim; va boshqa bir muqaddas zot gapirayotgan o‘sha muayyan muqaddas zotga dedi: “Kundalik qurbonlik, vayronalikning gunohi, ham muqaddas maskanning, ham lashkarning oyoq osti qilinishiga doir vahiy qachongacha davom etadi?” U menga dedi: “Ikki ming uch yuz kun-gacha; shundan keyin muqaddas maskan poklanadi.” Doniyor 8:13, 14.

The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”

Xuddi shu bashoratli tuzilma har ikkala suhbatda ham uchraydi, faqat sakkizinchi bobda Doniyor Xiddekel daryosi bo‘yida emas, balki Ulay daryosi bo‘yidadir. Sakkizinchi bobda bir farishta (muqaddas zot) “so‘zlagan o‘sha muayyan muqaddas zotga: qancha vaqtgacha”, deb so‘radi. “O‘sha muayyan muqaddas zot” deb tarjima qilingan ibroniycha so‘z “Palmoniy” bo‘lib, ma’nosi Ajoyib Sanovchi yoki Sirlar Sanovchisidir. Sakkizinchi bobda Iso (Ajoyib Sanovchi) so‘zlayotgan edi, va boshqa bir muqaddas zot Isodan (o‘sha muayyan muqaddas zotdan): “qancha vaqtgacha”, deb so‘radi.

In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

O‘n ikkinchi bobda suv ustida turgan Zotdan Hiddekel daryosining qirg‘oqlaridan birida turgan bir farishta: «qancha vaqt?» deb so‘raydi. Bu ikki parcha qatorma-qator, o‘zaro bog‘liq holda ko‘rib chiqilishi kerak. Sakkizinchi bobdagi birinchi savol shunday: «Muqaddas maskan va lashkarning oyoq osti qilinishi haqidagi vahiy qancha vaqt davom etadi? Bu ish avval butparastlik, keyin esa papalik tomonidan amalga oshiriladi». O‘n ikkinchi bobdagi savol esa: «Bu mo‘‘jizalarning oxirigacha qancha vaqt bo‘ladi?» qabilidadir. Shundan so‘ng, zig‘ir libosga burkangan va suvlar ustida turgan Ajoyib Hisoblovchi — Palmoniy tomonidan qasam bilan javob beriladi: «bir vaqt, ikki vaqt va yarim vaqt bo‘lur; va muqaddas xalqning qudratini tarqatib yuborishni u tamom qilganida, bu ishlarning hammasi nihoyasiga yetadi».

The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.

Ulai va Xiddekel daryolari bilan bog‘liq savol shuki: “Butparastlik, so‘ngra esa papalik tomonidan, ular muqaddas joyni va lashkarni oyoq osti qilib, Xudoning xalqini tarqatib yuborishga sabab bo‘lgan vahiy qachongacha davom etadi?” Javob shundan iboratki, oyoq osti qilish 1798-yilda nihoyasiga yetadi; o‘sha vaqtda Palmoni tomonidan Milleritlar ma’badini tiklash ishi boshlanadi, so‘ngra qirq olti yil o‘tib, 1844-yilda, muqaddas joy poklanishi kerak bo‘lgan paytda, yakun topadi.

In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.

O‘n ikkinchi bobda Doniyor suhbatni eshitdi, “ammo men tushunmadim.” Doniyor Masihdan so‘ragani bilan ifodalanganidek, tushunishni istashini bildirdi. “Ey Hazratim, bu narsalarning oxiri nima bo‘lur?” Uning tushunishni istagan bu ifodasi dono bokiralarning tushunishga bo‘lgan istagini ifoda etar edi, chunki butun muloqot Doniyor kitobining oxirzamongacha muhrlanganligi haqidagi ikki ishora orasiga joylashtirilgan edi. Doniyor 1798 yilda muhrdan yechilgan haqiqatni tushunish uchun Uilyam Millerning qalbiga solingan istakni ifoda etar edi, va u tan olishga yo‘naltirilgan birinchi haqiqat muqaddas maskan va lashkarning oyoq osti qilinishi bo‘ldi — avval majusiylik, so‘ng esa papalik tomonidan — muqaddas xalqning qudrati Levilar yigirma oltidagi “yetti zamon”ning amalga oshishida tarqatib yuborilgan davr mobaynida.

Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.

Millerning haqiqatni bilish istagi Doniyorning istagi bilan ifodalanadi, biroq Millerning tushunchasi to‘liq emas edi. Doniyor Millerning istagini ifodalaydi, Beltashassar esa narsa va vahiy haqida to‘liq tushunchaga ega bo‘lganlarni ifodalaydi. Doniyorning o‘n ikkinchi bobida millerchilar tajribasining bir qismi bo‘lgan, bir yuz qirq to‘rt ming kishining tarixida o‘ziga parallel muqobilini topadigan kamida beshta muhim haqiqat mavjud. Shulardan biri shuki, ular uch bosqichli sinov jarayoniga ega bo‘lgan o‘n bokira qiz haqidagi masalni ado etayotganliklarini ado etdilar va tushundilar; yana biri esa, ular Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt”ning poydevor toshini tushunadilar.

We will continue this study in our next article.

Bu tadqiqotni keyingi maqolamizda davom ettiramiz.

> “‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’

> “‘Shunda Osmon Shohligi qo‘llariga chiroqlarini olib, kuyovni qarshi olish uchun chiqqan o‘nta bokira qizga o‘xshatilur. Ulardan beshtasi dono, beshtasi esa nodon edi. Nodonlari chiroqlarini oldilar-u, ammo o‘zlari bilan moy olmadilar; donolari esa chiroqlari bilan birga idishlarida moy ham oldilar. Kuyov kechikkani bois, ularning hammasi mudrab, uxlab qoldilar. Yarim kechada esa bir nido bo‘ldi: Mana, kuyov kelmoqda, uni qarshi olishga chiqinglar. Shunda o‘sha bokira qizlarning hammasi turib, chiroqlarini tuzatdilar. Nodonlari donolarga dedilar: Moyingizdan bizga ham beringlar, chunki chiroqlarimiz o‘chib bormoqda. Ammo donolari javob berib dedilar: Yo‘q, bo‘lmasa bizga ham, sizlarga ham yetmay qolishi mumkin; undan ko‘ra sotuvchilarning oldiga borib, o‘zlaringiz uchun sotib olinglar. Ular sotib olgani ketganlarida esa, kuyov keldi; tayyor bo‘lganlar u bilan birga nikoh to‘yiga kirdilar, va eshik yopildi. Keyin qolgan bokira qizlar ham kelib: Hazrat, Hazrat, bizga oching, dedilar. Ammo u javob berib dedi: Sizlarga chinini aytayin, men sizlarni tanimayman. Shuning uchun hushyor bo‘linglar, chunki Inson O‘g‘li qaysi kun va qaysi soatda kelishini bilmaysizlar.’”

> “We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

> “Biz hozir nihoyatda xatarli bir davrda yashamoqdamiz, va hech birimiz Masihning kelishiga tayyorgarlik izlashda sustkashlik qilmasligimiz kerak. Hech kim nodon qizlar o‘rnagini tutib, o‘sha vaqtda bardosh bera olish uchun zarur bo‘lgan fe’l-atvor tayyorgarligini inqiroz kelgunicha kutib olish xavfsiz bo‘ladi, deb o‘ylamasin. Mehmonlar chaqirilib, tekshiriladigan paytda Masihning solihligini izlash uchun juda kech bo‘ladi. Hozir Masihning solihligini — sizni Qo‘zining nikoh ziyofatiga kirishga munosib qiladigan to‘y libosini — kiyib olish vaqtidir. Masalda nodon qizlar moy so‘rab iltijo qilayotgan, ammo so‘rovlariga ko‘ra uni ololmay qolayotgan qilib tasvirlanadi. Bu inqiroz vaqtida bardosh bera oladigan fe’l-atvorni rivojlantirish orqali o‘zlarini tayyorlamaganlarning ramzidir. Go‘yo ular qo‘shnilariga borib: “Menga fe’l-atvoringni ber, aks holda men halok bo‘laman”, — degandek bo‘ladilar. Donolar esa o‘z moylarini nodon qizlarning miltillab turgan chiroqlariga bera olmas edilar. Fe’l-atvor boshqaga ko‘chirilmaydi. Uni sotib ham, sotib yuborib ham bo‘lmaydi; u orttirilishi kerak. Rabb har bir insonga sinov muddati davomida solih fe’l-atvorni qo‘lga kiritish imkoniyatini bergan; ammo U bir inson vositachining boshqasiga qattiq tajribalar orqali o‘tib, buyuk Ustozdan saboqlar olib, sinov ostida sabr namoyon eta olishi va imkonsizlik tog‘larini ko‘chira oladigan darajada imonni amalda qo‘llashi orqali rivojlantirgan fe’l-atvorini bera olishi uchun biror yo‘lni belgilamagan. Muhabbatning iforini boshqaga o‘tkazish — o‘zgaga muloyimlikni, nazokatni va sabotni berish — imkonsizdir. Bir inson yuragi boshqa bir yurakka Xudoga va insoniyatga bo‘lgan muhabbatni quyib bera olmaydi.”

> “But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.

> “Lekin kun kelmoqda, va u bizga juda yaqin, o‘shanda xarakterning har bir bosqichi alohida vasvasa orqali oshkor bo‘ladi. Tamoyilga sodiq qoladigan, oxirigacha imonni amal qiladiganlar — sinov muddati davom etgan avvalgi soatlarda sinov va mashaqqat ostida sodiqligini isbotlagan hamda Masihga o‘xshash xarakter shakllantirganlar bo‘ladi. Bular Masih bilan yaqin tanishuvni rivojlantirgan, Uning donoligi va inoyati orqali ilohiy tabiatga sherik bo‘lgan kishilar bo‘ladi. Ammo hech bir inson boshqasiga yurak sadoqatini va ongning oliyjanob sifatlarini bera olmaydi hamda uning yetishmovchiliklarini axloqiy qudrat bilan to‘ldira olmaydi. Biz har birimiz odamlarga Masihga xos namuna ko‘rsatish orqali bir-birimiz uchun ko‘p narsa qila olamiz va shu tariqa ularni hukmda bardosh bera olmaydigan adolatsizlikdan emas, balki usiz turib qololmaydigan solihlik uchun Masihning oldiga borishga ta’sirlantira olamiz. Odamlar xarakter barpo etishning muhim masalasini ibodat ila mulohaza qilib ko‘rishlari va o‘z xarakterlarini ilohiy namuna asosida shakllantirishlari kerak.” The Youth Instructor, January 16, 1896.

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