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# The Book of Daniel - Number One

Daniyor kitobi — Birinchi raqam

The Ulai and Hiddekel

Ulai va Xiddekel

Author

Jeff Pippenger

Published

November 21, 2023

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> “Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.

> “Xizmatchilar va xalq Doniyor hamda Vahiy kitoblaridagi bashoratlar anglab bo‘lmaydigan sirlar, deb e’lon qildilar. Ammo Masih O‘z shogirdlarini Doniyor payg‘ambarning ularning davrida yuz beradigan voqealar haqidagi so‘zlariga yo‘naltirib, shunday dedi: ‘Kim o‘qisa, anglasin.’ Matto 24:15. Vahiyni tushunib bo‘lmaydigan sir, degan da’vo esa kitobning o‘z sarlavhasining o‘zi bilan rad etiladi: ‘Iso Masihning Vahiyi bo‘lib, Xudo buni tez orada sodir bo‘lishi kerak bo‘lgan narsalarni O‘z qullariga ko‘rsatish uchun Unga berdi.... Ushbu bashorat so‘zlarini o‘qiydigan, eshitadigan va unda yozilganlarni saqlaydigan kishi baxtlidir; chunki vaqt yaqindir.’ Vahiy 1:1–3.”

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.

> “Payg‘ambar shunday deydi: «O‘qiydigan baxtlidir» — o‘qimaydiganlar bor; baraka ular uchun emas. «Va eshitadiganlar» — shuningdek, bashoratlar haqida biror narsani eshitishni rad etadiganlar ham bor; baraka bu toifa uchun emas. «Va unda yozilgan narsalarni saqlaydiganlar» — ko‘plar Vahiy kitobida bayon qilingan ogohlantirishlar va ko‘rsatmalarga quloq solishni rad etadilar. Bularning hech biri va’da qilingan barakaga da’vo qila olmaydi. Bashorat mavzularini masxara qiladiganlarning hammasi, bu yerda tantanavor tarzda berilgan timsollarni mazax qiladiganlarning hammasi, o‘z hayotlarini isloh qilishni va Inson O‘g‘lining kelishiga tayyorlanishni rad etadiganlarning hammasi barakadan mahrum bo‘ladilar.”

> “In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.

> “Ilhom guvohligidan kelib chiqib, qanday qilib odamlar Vahiy inson aqli yetmaydigan sir, deb ta’lim berishga jur’at eta oladilar? U oshkor etilgan sirdir, ochilgan kitobdir. Vahiyni o‘rganish ongni Doniyorning bashoratlariga qaratadi, va ikkalasi ham bu dunyo tarixining yakunida sodir bo‘ladigan voqealar haqida Xudo tomonidan insonlarga berilgan nihoyatda muhim ta’limotni taqdim etadi.” The Great Controversy, 340.

The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.

“Vahiy”ni o‘rganish ongni Doniyorning bashoratlariga yo‘naltiradi. Ba’zi kishilar bashoratni faqat Doniyor kitobi doirasida ko‘radilar. Ammo Doniyor ikki yo‘nalishdagi haqiqatni taqdim etadi va uning bashoratlarini ifodalovchi haqiqatlar kitobining oxirgi olti bobidir. Dastlabki olti bob esa ko‘rgazmali bashoratni taqdim etadi; ular, umuman olganda, hanuz tan olinmagan. Doniyorning dastlabki olti bobini ko‘rib chiqishdan oldin, nima uchun Doniyorning oxirgi olti bobida aslida faqat ikki bashorat ifodalanganini tushuntiramiz. Oqsoch opa Shinarning ikki buyuk daryosiga ishora qilib, ana shu ikki bashoratni ko‘rsatadi. U taqdim etgan ramziylikni qabul qilganimizda, Doniyorning oxirgi olti bobida ikki, va faqat ikki bashoratni ko‘rish uchun kalitni topamiz.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Doniyor Xudodan olgan nur ayniqsa shu oxirgi kunlar uchun berilgan edi. U Ulai va Xiddekel bo‘ylarida, Shinorning ulkan daryolari yonida ko‘rgan vahiylar hozir amalga oshish jarayonidadir, va bashorat qilingan barcha voqealar tez orada ro‘y beradi.” Testimonies to Ministers, 112.

The vision of chapter eight was given by the Ulai river.

Sakkizinchi bobdagi vahiy Ulay daryosi bo‘yida berilgan.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> Shoh Belshazarning hukmronligining uchinchi yilida menga, ya’ni menga — Doniyorga, avval menga ko‘ringandan keyin bir vahiy zohir bo‘ldi. Va men vahiyda ko‘rdim; va shunday bo‘ldiki, men ko‘rganimda, Elam viloyatidagi Shushandagi qasrda edim; va men vahiyda ko‘rdimki, men Ulay daryosi bo‘yida ekanman. Doniyor 8:1, 2.

When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”

Biz “Xizmatchilarga Guvohliklar” asaridan Oqsoch opa “Ulai va Xiddekel”ni tilga olib, ularni “Shinarning buyuk daryolari” deb atagan xatboshini olganimizda, biz Oqsoch opaning yozuvlarida Doniyor va Vahiy kitoblarini o‘rganishga doir eng muhim sharhlardan biridan o‘sha xatboshini ajratib tahlil qilayotgan edik. Ushbu parchada u shunday deydi: “Xudoning Kalomini ancha yaqindan o‘rganishga ehtiyoj bor; ayniqsa Doniyor va Vahiy kitoblariga ishimiz tarixida ilgari hech qachon bo‘lmaganidek e’tibor qaratilishi lozim.”

If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.

Agar biz hozirgina Doniyor kitobining sakkizinchi bobidan keltirgan dastlabki ikki oyatni diqqat bilan o‘rgansak, ular ko‘pincha e’tibordan chetda qoladigan bir haqiqatga ichki ikki guvohlik beradi. Doniyor shunday deydi: Belshazzarning “uchinchi yilida” “menga bir vahiy ko‘rindi”. So‘ng u qo‘shimcha qiladi: “menga avval ko‘ringanidan keyin”. Bu oyatni ikki xil tarzda tushunish mumkin, va har ikki tarz ham aynan bir xil xulosani beradi.

The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.

Jabroil farishta Doniyorga bashoratli nurni olib kelgan zot edi; u, barcha payg‘ambarlar bilan bo‘lgani kabi, osmondagi nur ko‘taruvchi sifatida Shaytonning o‘rnini egallagan edi. Bu shuni anglatadiki, Muqaddas Bitiklarda joylashgan har bir bashoratli qoida Jabroil tomonidan yo‘naltirilgan. Doniyor buni anglaganmi yoki yo‘qmi, sakkizinchi bobning birinchi oyatida u nafaqat muhim bir bashoratli kuzatuvni qayd etmoqda, balki o‘sha oyatda bu muhim bashoratli kuzatuv uchun ikki guvohni ham taqdim etmoqda. Doniyor birinchi oyatda qayd etgan narsa shuki, u Ulay daryosi bo‘yida olgan vahiydan avval ham bir vahiy olgan edi. Ulay daryosi bo‘yidagi vahiy Belshazarning uchinchi yilida kelgan. Ulay daryosi bo‘yidagi vahiydan oldingi vahiy esa Belshazarning birinchi yilida kelgan.

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

> Bobil shohi Belshazarning hukmronligining birinchi yilida Doniyor to‘shagida yotganida tush va boshidagi vahiylarni ko‘rdi; so‘ng u tushni yozib qo‘ydi va voqeaning mazmunini bayon qildi. Doniyor 7:1.

In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.

Sakkizinchi bobning birinchi oyatida Doniyor Belshazarning birinchi yilida ham vahiy ko‘rganini ko‘rsatmoqda, chunki u shunday deydi: “avval menga ko‘ringan vahiydan keyin.” Ulay daryosi haqidagi vahiy Belshazarning birinchi yilidagi vahiydan keyin paydo bo‘lganmi, yoki bu vahiy bir-biriga parallel bo‘lgan ikki vahiydan birinchisidan keyin paydo bo‘lganmi? Har ikkala javob ham to‘g‘ridir. Ulay daryosi haqidagi vahiy yettinchi bobdagi vahiy bilan aynan bir vahiydir. Jabroil “takrorlash va kengaytirish” degan bashorat tamoyilini, shu bilan birga, ikki guvohlik bilan bir ish mustahkamlanadi, degan qoidani qo‘llamoqda. Har ikkala vahiy ham Muqaddas Kitob bashoratidagi shohliklar haqida so‘z yuritadi.

The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.

Yettinchi bobning vahiysi o‘sha shohliklarni yirtqich hayvonlar sifatida tasvirlaydi; shu tariqa ularni ularning fuqaroviy hokimiyati doirasida ta’kidlab, namoyon etadi. Sakkizinchi bobning vahiysi esa o‘sha shohliklarni Xudoning muqaddas maskanidagi xizmatga oid ramzlar bilan tasvirlaydi, biroq muqaddas maskan xizmatining har bir ramzi ataylab buzib ko‘rsatiladi, toki soxta sajdani ifodalasin. Doniyor sakkizinchi bobda yettinchi bob vahiysidagi ayni shohliklarni tasvirlaydi, ammo u shohliklarni ularning diniy muhitida ko‘rsatadi.

The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.

Doniyor kitobining sakkizinchi bobidagi Ulay vahiyi yettinchi bob vahiyini takrorlaydi va kengaytiradi. Yettinchi bob Muqaddas Kitob bashoratidagi shohliklarning fuqaroviy jihatini aniqlab beradi, sakkizinchi bob esa Muqaddas Kitob bashoratidagi shohliklarning diniy jihatini aniqlab beradi. Bu anglab yetilgach, yettinchi va sakkizinchi boblar ayni bir vahiy ekanini tushunish mumkin bo‘ladi. To‘qqizinchi bob esa Jabroil sakkizinchi bob vahiyidagi vaqt unsuriga sharh berish uchun keladigan joydir. Shuning uchun Ulay vahiyi Doniyor kitobining yettinchi, sakkizinchi va to‘qqizinchi boblarini ifodalaydi. So‘ng o‘ninchi bobda Xiddekel daryosi tilga olinadi.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Fors shohi Kirusning uchinchi yilida, Belteshazar deb atalgan Doniyorga bir vahiy ochildi; va u vahiy haq edi, ammo belgilangan vaqt uzoq edi; va u o‘sha vahiyga tushundi hamda ko‘rishning ma’nosini anglab yetdi. O‘sha kunlarda men, Doniyor, uch to‘la hafta motam tutdim. Men lazzatli non yemadim, og‘zimga na go‘sht, na sharob oldim, va uch to‘la hafta tugaguncha mutlaqo o‘zimni moylamadim. Birinchi oyning yigirma to‘rtinchi kunida esa, men Hiddekel deb atalgan ulug‘ daryoning bo‘yida edim. Doniyor 10:1–4.

The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.

Hiddekel daryosi haqidagi vahiy shimol podshohining bashoratli tarixini tanishtiradi. U Buyuk Iskandar saltanatining parchalanishi bilan boshlanadi, keyingi tarixning ko‘tarilish va pasayishlarini aniqlab beradi; unda, oxir-oqibat, Buyuk Iskandarning avvalgi saltanati yemirilishi natijasida qolgan yagona ikki raqib tom ma’nodagi janub podshohi va tom ma’nodagi shimol podshohi bo‘ladi. Nihoyat, u papalik tarixiga yetib keladi; papalik shundan so‘ng ruhiy shimol podshohiga aylanadi va o‘n birinchi bobning oxirida o‘z nihoyasiga yetadi, Mikoil o‘rnidan turadi va inson uchun sinov muddati yopiladi. Qisqacha umumiy ko‘rinish shuki, Ulai daryosi haqidagi vahiy Xudoning ma’badi va lashkari haqidagi ichki vahiydir, Hiddekel daryosi esa ayni shu tarix davomida Xudoning va Uning xalqining dushmani haqidagi tashqi vahiydir. Bu Vahiy kitobidagi yetti jamoat va yetti muhrda uchraydigan ayni tamoyilni qo‘llaydi.

> “Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.

> “Ko‘pgina xizmatchilar Vahiyni tushuntirishga hech qanday sa’y-harakat qilmaydilar. Ular uni o‘rganish uchun foydasiz bir kitob deb ataydilar. Unda ramzlar va timsollar haqidagi bayon mavjud bo‘lgani uchun, uni muhrlangan kitob deb hisoblaydilar. Ammo unga berilgan ayni nomning o‘zi — “Vahiy” — bu taxminni inkor etadi. Vahiy muhrlangan kitobdir, ammo u ayni paytda ochilgan kitob hamdir. U bu yer tarixining oxirgi kunlarida sodir bo‘ladigan ajoyib voqealarni qayd etadi. Bu kitobning ta’limotlari aniqdir, sirli va anglab bo‘lmas emas. Unda Doniyorda bo‘lgani kabi o‘sha bir xil bashoratlar silsilasi davom ettiriladi. Xudo ayrim bashoratlarni takrorlagan, shu orqali ularga muhim ahamiyat berilishi kerakligini ko‘rsatgan. Rabbiy katta ahamiyatga ega bo‘lmagan narsalarni takrorlamaydi.” Manuscript Releases, 8-jild, 413.

The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.

Doniyor kitobida tasvirlangan ayni ichki va tashqi tarix Vahiy kitobida ham davom ettiriladi. Bu ikki vahiydan kelib chiqadigan bashoratli nurdan tashqari, Muqaddas Kitob talqinining Uilyam Miller tomonidan qabul qilingan, so‘ngra esa Future for America tomonidan davom ettirilgan metodologiyasi uchun ham tasdiq mavjud. To‘g‘ri tarzda ko‘rib chiqilganda, Doniyor kitobi ham, Vahiy kitobi ham, Muqaddas Kitobning o‘z ichida belgilab bergan bashoratli talqin tamoyillarini tasdiqlash uchun mutlaq oltin konlaridir.

The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Ulai ichki mavzu bo‘lib, Hiddekel esa tashqi mavzu bo‘lganidek, ular “oxirzamon”da muhrdan yechilishi kerak bo‘lgan ikki bashoratni ham ifodalaydi. Ulai 1798 yilda, “oxirzamon”da muhrdan yechildi, Hiddekel esa 1989 yilda, “oxirzamon”da muhrdan yechildi; o‘sha paytda, Doniyor kitobining o‘n birinchi bobi, qirqinchi oyatda bayon qilinganidek, sobiq Sovet Ittifoqini ifodalovchi mamlakatlar papalik va Qo‘shma Shtatlar tomonidan supurib tashlandi.

When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.

Bu haqiqatlar e’tirof etilganda, shunda ikki vahiy aslida bitta vahiy ekani ham e’tirof etilishi mumkin; xuddi yetti jamoat va yetti muhrning bashoratli tarixi bir xil bashoratli tarixni ifoda etgani kabi. Shunda bu ikki vahiy, Egamiz o‘tmishda birinchi farishtaning harakatida qo‘llagan va Doniyor kitobining o‘n ikkinchi bobi, to‘qqizinchi va o‘ninchi oyatlarida bayon etilgan sinov jarayonini yuzaga keltirish uchun uchinchi farishtaning hozirgi va kelgusi harakatida qo‘llaydigan vositaga aylanadi.

> 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.

> Va u dedi: Bor o‘z yo‘ling bilan, ey Doniyor; chunki bu so‘zlar oxir zamonigacha yopiq va muhrlangan turadi. Ko‘plar poklanadi, oppoq qilinadi va sinaladi; ammo yovuzlar yovuzlik qilishda davom etadilar; yovuzlardan hech biri anglamaydi; lekin donolar anglaydilar. Doniyor 12:9, 10.

As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.

1989-yilda Hiddekelning muhrdan yechilishiga misol sifatida, ilhom nima deganini ko‘rib chiqing.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Vahiy kitobida Muqaddas Kitobning barcha kitoblari birlashadi va yakun topadi. Bu yerda Doniyor kitobining to‘ldiruvchisi bor. Biri bashorat; ikkinchisi vahiydir. Muhrlangan kitob Vahiy emas, balki Doniyor bashoratining oxirgi kunlarga taalluqli bo‘lgan o‘sha qismidir. Farishta shunday buyurdi: ‘Ammo sen, ey Doniyor, bu so‘zlarni yashir va kitobni oxirzamon vaqtigacha muhrla.’ Doniyor 12:4.” Havoriylar faoliyati, 585.

Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.

Ulai ham, Hiddekel ham oxirgi kunlarga taalluqlidir, biroq Adventizm faqat 1798 yilni Doniyorning kitobi muhrdan ochilishi lozim bo‘lgan “oxirzamon” deb tan olishga tayyor bo‘ldi. Ammo bashoratning “oxirgi kunlarga taalluqli” qismi aniqrog‘i Doniyor kitobining o‘n birinchi bobidagi so‘nggi olti oyatdir, chunki o‘sha oyatlar insoniyat uchun sinov muddati yakunlanganda Mixoilning o‘rnidan turishi bilan nihoyasiga yetadi.

The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”

Hukm haqidagi vahiy, Doniyor kitobining yettinchi, sakkizinchi va to‘qqizinchi boblarida ko‘rsatilganidek, 1798-yildagi “oxirzamon vaqti”gacha muhrlangan edi. Ochilgan Ulai vahiysining keltirgan nuri hukmning yopilishining emas, balki tergov hukmining ochilishining e’lonidir. Hiddekel vahiysi bilan ochilgan nur esa tergov hukmining yakunini ko‘rsatadi, va u, shuningdek, Doniyor kitobidagi “bashoratning oxirgi kunlarga taalluqli qismi”ni o‘z ichiga olgan parchadir.

The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.

1798-yildagi muhrning ochilishi tergov hukmining boshlanishini e’lon qildi. 1989-yildagi muhrning ochilishi esa tergov hukmining nihoyasining yaqinlashib kelayotganini e’lon qildi. Alfa va Omeganning imzosi Doniyor kitobida osongina ko‘rinadi, biroq faqat uning nima ekanini bilsangiz va uni izlashga tayyor bo‘lsangiz.

When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.

Doniyor kitobining o‘n birinchi bobi, qirq beshinchi oyatda sinov muddati yopilganda, Alfa va Omeganning imzosi qayd etiladi. Doniyor kitobining boshlanishi uning aynan qayerda yakun topishini tasvirlaydi. U haqiqiy Bobil bilan haqiqiy Isroil o‘rtasidagi haqiqiy urush bilan boshlanadi, va haqiqiy Bobil g‘olib chiqadi.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> Yahudo shohi Yo‘yaqim hukmronligining uchinchi yilida Bobil shohi Navuxadnazar Quddusga kelib, uni qamal qildi. Va Egamiz Yahudo shohi Yo‘yaqimni uning qo‘liga topshirdi, Xudoning uyidagi idishlarning bir qismini ham unga berdi; u esa bularni Shinor yurtiga, o‘z xudosining uyiga olib ketdi va idishlarni o‘z xudosining xazina uyiga kiritdi. Doniyor 1:1, 2.

In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.

Doniyor kitobining o‘n birinchi bobi, qirq beshinchi oyatida “shimol shohi” bilan ramziy ifodalangan ruhiy Bobil va “ulug‘ muqaddas tog‘” bilan ifodalangan ruhiy Isroil o‘rtasidagi ruhiy urush yakuniga yetadi, va ruhiy Isroil ruhiy Bobil ustidan g‘alaba qozonadi.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45; 12:1.

> Va u o‘z saroyining chodirlarini dengizlar orasida ulug‘ muqaddas tog‘da tikadi; ammo u o‘z oxiratiga yetadi, va unga hech kim yordam bermaydi. Va o‘sha vaqtda xalqing farzandlari uchun turadigan ulug‘ shahzoda Mikoil o‘rnidan turadi; va shunday bir musibat vaqti bo‘ladiki, xalq bo‘lgan paytdan o‘sha vaqtgacha hech qachon bunday bo‘lmagan; va o‘sha vaqtda xalqing qutqariladi, kitobda yozilgan deb topilgan har bir kishi. Doniyor 11:45; 12:1.

The books of Daniel and Revelation are one book:

Doniyor va Vahiy kitoblari — bitta kitobdir:

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Doniyor va Vahiy kitoblari birdir. Biri bashorat, ikkinchisi esa vahiydir; biri muhrlangan kitob, ikkinchisi esa ochilgan kitobdir. Yuhanno momaqaldiroqlarning aytgan sirlarini eshitdi, ammo ularni yozmaslikka amr qilindi.” Yettinchi kun adventistlari Muqaddas Kitob sharhi, 7-jild, 971.

The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.

Bir kitob bo‘lgan bu ikki kitob, farishta Jabroilning bashoratli ta’limotining durdonasidir. Men buni shuni to‘la anglagan holda yozmoqdaman: Jabroil Doniyor va Yuhannoga yetkazgan narsa Iso Masihdan kelgan, U esa uni Otadan olgan. Mening maqsadim Jabroilni ulug‘lash emas, balki agar ko‘rishga tayyor bo‘lsak, Alfa va Omega ikkala kitobda ifodalanishi lozim bo‘lgan Muqaddas Kitobni talqin etishning bashoratli qoidalarini qanday belgilaganiga doir, har ikki kitobdagi dalillarning chuqur vahiyini yuksaltirishdir.

Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.

Sizga shuni eslatib qo‘yay: ayni paytda mening maqsadim va niyatim Ulay va Hiddekel daryolari haqidagi ikki bashoratning talqinini taqdim etish emas. Mening maqsadim va niyatim Doniyor kitobining dastlabki olti bobidagi bashoratlar bilan shug‘ullanishdir. Men shunchaki Doniyor va Vahiy kitoblari, ehtimol, Xudoning Kalomidagi eng teran tuzilgan kitoblar ekanini asoslab bermoqdaman. Ular bashoratli xabarni taqdim etadi, shu bilan birga Xudoning fe’l-atvorini ham namoyon qiladi, shuningdek, agar biror kishi bashoratlarni bilmoqchi bo‘lsa va bashoratlarni bayon etgan Zotni ham bilmoqchi bo‘lsa, qo‘llanishi zarur bo‘lgan ayni qoidalarni ham ko‘rsatib beradi.

Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.

Kitoblarning chuqur tabiatiga oid yana bir misol — Doniyorning Levilar yigirma oltinchi bobidagi “yetti vaqt”ni taqdim etishidir. “Yetti vaqt” haqidagi bashorat qadimgi Isroilda ham, birinchi farishtaning Milleriylar harakatida ham, shuningdek uchinchi farishtaning hozirgi va kelajakdagi harakatida ham Xudoning xalqi uchun “qoqinish toshi” bo‘lgan va bo‘lib qolmoqda. Sodda ta’rifga ko‘ra, “qoqinish toshi” — u aniq ravshan mavjud bo‘lsa-da, siz ko‘rmaydigan narsadir. Shuning uchun, Doniyor kitobida “yetti vaqt”ni bir marta anglaganingizda, uning u yerda aniq ravshan turganini ko‘rasiz, biroq shu bilan birga ko‘rishni istamaydiganlardan u yashirilganini ham ko‘rasiz.

Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.

Biror narsani ochiqda turib grammatik jihatdan yashirish — ulug‘vor bir yutuqdir; bu shunday narsaki, uni biror insoniy sirli romanga singdirib bo‘lmas edi. Bu bir durdona asardir, chunki u o‘sha yerning o‘zida, qoq ko‘z o‘ngida turadi — qoqilishni istamaydigan har kim ko‘rishi uchun ravshan, ammo qoqilishni tanlaganlar uchun esa ko‘rib bo‘lmasdir. Go‘yo u “ko‘z oldida yashirilgan”, desak bo‘ladi. Bu insoniylik va Ilohiylikning uyg‘unligi orqali amalga oshiriladi.

I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.

Men bu da’voni qilaman, chunki shu o‘rinda bizga shuni eslatmoqchiman: Adventizm ichida, hech bo‘lmaganda 1957-yilda Questions on Doctrine nashr etilganidan beri, katolikona bir ta’limot mavjud bo‘lib kelgan, va u Future for America’ning hozirgi haqiqat harakati ichida ham o‘zining nohaq boshini ko‘targan. Bu g‘oya shundan iboratki, Masih mujassam bo‘lishda Maryamdan meros qilib olgan tanani olmadi. Albatta, bu ta’limotni yoqlovchilar buni shu tarzda ifoda etmaydilar, biroq baribir ular o‘rgatayotgan narsa aynan shudir. Men buni katolik ta’limoti deyman, chunki Masihning tanasi Odam gunoh qilishidan oldingi tanasi kabi pok bo‘lgan, degan asos — katolik cherkovi o‘zining “beg‘ubor homilador bo‘lish” deb ataluvchi ta’limotida qo‘llaydigan ayni shaytoniy mantiqdir. Agar siz “beg‘ubor homilador bo‘lish” degan bu majusiy ta’limot bilan tanish bo‘lmasangiz, u Masihning tanasi Odamnikining quyi tabiati qanday bo‘lgan bo‘lsa, xuddi shunday tarzda, u bilan Momo Havo gunoh qilishidan avval, g‘ayritabiiy ravishda yaratilganini o‘rgatadi; yoki da’vo qilinishicha, Masih Odamning qulashi oldingi, gunohsiz tabiatiga ega bo‘lgan. U yana Maryamning o‘zi ham mo‘jizaviy ravishda Odam gunoh qilishidan oldingi qulamagan jismoniy tabiatga ega qilinganini, toki u Muqaddas Ruh go‘dak Isoni uning mukammal tanasida mujassam etishi uchun mukammal bir idish bo‘la olishini o‘rgatadi.

Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.

Albatta, Adventizm ichida Isoning tanasi haqida ayni xulosani qo‘llab-quvvatlaydiganlar Maryam bilan bog‘liq biror mo‘jizaga ishora qilmaydilar, biroq ular ayni o‘sha katolikcha tushunchani o‘rgatish uchun Opa Uaytning yozuvlari va Muqaddas Kitob oyatlarini buzib talqin qiladilar. Nega men hozirgina chetga og‘ib, Doniyor kitobi muhokamasidan yuz o‘girdim? Bunga javob beraman.

The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.

Doniyor va Vahiy kitobining moʻjizaviy tuzilishi va tuzilmasi insoniylik hamda Ilohiylikning uygʻunligi orqali amalga oshirilgan. Iso Xudoning Kalomidir, Muqaddas Kitob ham Xudoning Kalomidir. Isoning ilohiy va insoniy tabiati Muqaddas Kitobda toʻla ifodalangan. Undagi soʻzlar Ilohiydir va qalblar hamda onglarni oʻzgartirishga qodir boʻlgan yaratuvchan qudratni oʻz ichiga oladi. Oʻsha soʻzlar barcha narsalarni mavjudlikka keltirgan ayni oʻsha qudratning oʻzidir. Ammo Muqaddas Kitobni yozib qoldirish uchun Xudo Oʻzining vositalari etib tanlagan kishilarning barchasi gunohkor edi. Bu tenglamaning insoniy tomoni qulashi yuz bergan inson zotida namoyon boʻladi. Muqaddas Kitob insoniylik va Ilohiylikning uygʻunligidir, paygʻambarlar esa Odamning har bir farzandi boʻlgani kabi gunohkor edilar. Masih fikrda, soʻzda yoki amalda hech qachon gunoh qilmadi. Ammo U toʻrt ming yillik tanazzuldan keyin Maryamning jasadini oldi. Agar U chindan ham Odam gunoh qilmasidan avvalgi Odamning quyi jismoniy tabiatini olgan boʻlganida, bu Muqaddas Kitobning har bir muallifi ham gunohsiz boʻlishi kerakligini taqozo etgan boʻlar edi.

The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.

Doniyor kitobidagi “yetti vaqt”ning “ko‘z o‘ngida yashirilishi” faqat Doniyor qalamga olgan so‘zlar orqali emas, balki King James Muqaddas Kitobini tarjima qilgan qulagan insonlar orqali ham amalga oshirildi. Qulagan insonlar Doniyor kitobiga ikki marta tegdilar, va amalga oshirilgan narsa Xudoning ilohiy, taqdiriy nazoratisiz biror inson uchun ado etilishi imkonsiz bo‘lgan ish edi.

In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.

Keyingi maqolamizda biz Levitikus yigirma oltidagi “yetti vaqt”ning Doniyor kitobida ilohiyat va insoniyat tomonidan qanday qilib ko‘z o‘ngida yashirilganini ko‘rsata boshlaymiz, chunki Xudo oldindan bilgan, hatto shunday belgilagan ediki, bu narsa birinchi farishta harakatidagilar uchun ham, uchinchi farishta harakatidagilar uchun ham sinovchi “qoqinish toshi” bo‘lishi kerak edi.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Daniyel Xudodan olgan nur ayniqsa bu oxirgi kunlar uchun berilgan edi. Ulay va Xiddekel bo‘ylarida, Shinarning buyuk daryolari yonida u ko‘rgan vahiylar hozir bajo bo‘lish jarayonidadir, va bashorat qilingan barcha voqealar tez orada yuz beradi.” Testimonies to Ministers, 112.

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