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# The Book of Daniel - Number One-Hundred and Twenty-Two

Doniyor kitobi — bir yuz yigirma ikkinchi

The Unveiling of Truth: A Journey Through Daniel 11 and the Shaking of God’s People

Haqiqatning oshkor etilishi: Doniyor 11 va Xudoning xalqining silkinishi orqali bir sayohat

Author

Jeff Pippenger

Published

March 7, 2024

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When the light of Daniel chapter eleven, verses forty through forty-five was unsealed at the time of the end in 1989, the enemies of truth provided a resistance that allowed God to reveal truths to defend the basic premises of the passage in the book of Daniel that then became the subject and focus of Satan’s attacks. That controversy over truth and error in that history was used by the Holy Spirit to identify certain prophetic rules that would further increase the knowledge that had been unsealed and was thereafter to test the final generation of earth’s history. We have been considering “triple applications of prophecy,” and identifying those applications as a primary rule that was revealed from the process of resistance that was presented by Satan during those past days. That controversial process is identified as the “shaking,” by Sister White.

1989-yilda, oxirzamonda Doniyor kitobining o‘n birinchi bobi, qirqinchi oyatdan qirq beshinchi oyatgacha bo‘lgan nur muhrdan yechilganida, haqiqatning dushmanlari shunday qarshilik ko‘rsatdilarki, bu Xudoga Doniyor kitobidagi ushbu parchaning asosiy tamoyillarini himoya qilish uchun haqiqatlarni ochib berish imkonini berdi; keyinchalik aynan shu parcha Shaytonning hujumlari mavzusi va markaziga aylandi. O‘sha tarixdagi haqiqat va xato ustidagi o‘sha bahs Muqaddas Ruh tomonidan shunday ishlatildiki, u muhrdan yechilgan bilimni yanada ko‘paytiradigan va shundan keyin yer tarixining so‘nggi avlodini sinovdan o‘tkazadigan ayrim bashoratli qoidalarni aniqlab berdi. Biz “bashoratning uch karra qo‘llanishlari”ni ko‘rib chiqmoqdamiz va o‘sha qo‘llanishlarni Shayton o‘sha o‘tgan kunlarda ko‘rsatgan qarshilik jarayoni orqali ochib berilgan asosiy qoida sifatida aniqlamoqdamiz. Opa White tomonidan o‘sha bahsli jarayon “silkinish” deb ataladi.

> “I was pointed to the providence of God among His people and was shown that every trial made by the refining, purifying process upon professed Christians proves some to be dross. The fine gold does not always appear. In every religious crisis some fall under temptation. The shaking of God blows away multitudes like dry leaves. Prosperity multiplies a mass of professors. Adversity purges them out of the church. As a class, their spirits are not steadfast with God. They go out from us because they are not of us; for when tribulation or persecution arises because of the word, many are offended.” Testimonies, volume 4, 89.

> “Menga Xudoning O‘z xalqi orasidagi ilohiy ta’minoti ko‘rsatildi va e’tiqodli masihiylar ustida olib boriladigan toblash hamda poklash jarayonidagi har bir sinov ayrimlarning chiqindi ekanini namoyon qilishi ayon etildi. Sof oltin har doim ham ko‘rinavermaydi. Har bir diniy inqirozda ba’zilar vasvasa oldida yiqiladi. Xudoning elashi quruq barglar singari behisob odamlarni uchirib ketadi. Farovonlik e’tiqod da’vogarlarining katta bir to‘dasini ko‘paytiradi. Kulfat esa ularni jamoatdan tozalab chiqaradi. Umuman olganda, ularning ruhi Xudo bilan sobit emas. Ular oramizdan chiqib ketadilar, chunki ular bizdan emaslar; zero kalom sababli musibat yoki quvg‘in ko‘tarilganda, ko‘plar ranjiydilar.” Guvohliklar, 4-jild, 89.

The “shaking” is produced when truth is unsealed by the Lion of the tribe of Judah and thereafter introduced.

“Silkinish” Yahudo qabilasining Arsloni tomonidan haqiqat muhrdan yechilib, shundan keyin taqdim etilganda yuzaga keladi.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.” Early Writings, 271.

> “Men ko‘rgan silkinishning ma’nosini so‘radim va menga uning Laodikiyaliklarga Qaratilgan Haqiqiy Shohidning maslahati chaqirib chiqargan to‘g‘ri guvohlik tufayli sodir bo‘lishi ko‘rsatildi. Bu uni qabul qiluvchining yuragiga ta’sir qiladi va uni bayroqni baland ko‘tarishga hamda to‘g‘ri haqiqatni e’lon qilishga olib keladi. Ba’zilar bu to‘g‘ri guvohlikka chiday olmaydilar. Ular unga qarshi bosh ko‘taradilar, va Xudoning xalqi orasida silkinishga sabab bo‘ladigan narsa mana shudir.” Early Writings, 271.

The introduction of “truth” always causes a shaking, and the truth which was unsealed in 1989, did that very thing. One of the benefits of the resistance brought against the truth was the development of a set of rules to establish the increase of knowledge through the years that followed 1989. The development of the rules, parallel the development of a set of rules in the period of the Millerites. All the triple applications of Bible prophecy contribute to the clarity of the events of the last days.

“haqiqat”ning kirib kelishi doimo bir silkinishni yuzaga keltiradi, va 1989 yilda muhrdan yechilgan haqiqat aynan shunday qildi. Haqiqatga qarshi ko‘rsatilgan qarshilikning foydalaridan biri, 1989 yildan keyingi yillar davomida bilimning ortib borishini belgilab berish uchun qoidalar to‘plamining ishlab chiqilishi bo‘ldi. Bu qoidalarning ishlab chiqilishi, Millerchilar davridagi qoidalar to‘plamining ishlab chiqilishiga parallel ravishda kechadi. Muqaddas Kitob bashoratlarining barcha uch karra tatbiqlari oxirgi kunlar voqealarining ravshanlashishiga hissa qo‘shadi.

The triple applications of Rome and Babylon establish the relationship of the woman and the beast she rides upon and reigns over during the history of the Sunday law crisis, which is also the history of God’s executive judgment upon the whore of Babylon.

Rim va Bobilning uch tomonlama qo‘llanilishi yakshanba qonuni inqirozi tarixi davomida ayol bilan u minib olgan va uning ustidan hukmronlik qiladigan maxluq o‘rtasidagi munosabatni belgilab beradi; bu tarix ayni paytda Xudoning Bobil fohishasi ustidan ijro etuvchi hukm tarixi hamdir.

The triple applications of “the messenger that prepares the way for the Messenger of the Covenant,” and also of “Elijah,” identify the work, and the message in the two periods that illustrate the close of probation in the last days. The first period begins with the first voice of Revelation chapter eighteen, which represents the beginning of the investigative judgment of the living for Laodicean Adventism, and the last period begins with the second voice of Revelation chapter eighteen, which represents the executive judgment of the whore of Babylon.

“Ahd Xabarchisi uchun yo‘l hozirlaydigan xabarchi”ning, shuningdek “Ilyos”ning uch karra tatbiqlari, oxirgi kunlarda sinov muddatining yopilishini tasvirlaydigan ikki davrdagi ishni ham, xabarni ham aniqlab beradi. Birinchi davr Vahiy kitobining o‘n sakkizinchi bobidagi birinchi ovoz bilan boshlanadi; bu Laodikiya Adventizmi uchun tiriklarning tergov hukmining boshlanishini ifodalaydi. Oxirgi davr esa Vahiy kitobining o‘n sakkizinchi bobidagi ikkinchi ovoz bilan boshlanadi; bu Bobildagi fohishaning ijro etuvchi hukmini ifodalaydi.

The triple applications of Rome and Babylon represent the external history of God’s last-day people, while the triple applications of Elijah and the messenger who prepares the way represent the internal history of God’s last day people. The triple application of the three Woes, identifies the message that runs through both periods that together represent the closing period of judgment, which begins with the house of God, and thereafter upon those outside God’s house. The three Woes identify that Islam is the message of the latter rain, and also the tool of judgment God employs for those who enforce the worship of the sun upon all mankind. The close of judgment represents “the days of God’s vengeance,” both upon His apostate church and the wicked outside of His church.

Rim va Bobilning uch karra tatbiqlari Xudoning oxirgi kunlardagi xalqining tashqi tarixini ifodalaydi, Ilyosning va yo‘lni tayyorlovchi xabarchining uch karra tatbiqlari esa Xudoning oxirgi kunlardagi xalqining ichki tarixini ifodalaydi. Uchta Vayning uch karra tatbiqi esa, birgalikda hukmning yakuniy davrini ifodalovchi har ikkala davr bo‘ylab o‘tadigan xabarni belgilaydi; bu hukm Xudoning uyidan boshlanadi, so‘ngra esa Xudoning uyidan tashqaridagilar ustiga keladi. Uchta Vay Islomni keyingi yomg‘irning xabari ekanini, shuningdek, butun insoniyat ustidan quyoshga sajda qilishni majburan joriy etuvchilarga qarshi Xudo qo‘llaydigan hukm quroli ekanini ko‘rsatadi. Hukmning yakuni “Xudoning qasos kunlari”ni anglatadi, bu ham Uning murtad jamoatiga, ham Uning jamoatidan tashqaridagi fosiqlarga qarshidir.

When Jesus first began His ministry at the church in Nazareth He employed Isaiah chapter sixty-one to define His ministry, message and work, which included the identification of the time of God’s vengeance. His ministry, message and work prefigured the ministry, message and work of the one hundred and forty-four thousand, for they prophetically follow the Lamb whithersoever He goeth.

Iso O‘z xizmatini ilk bor Nosiradagi jamoatda boshlaganida, O‘zining xizmati, xabari va ishini ta’riflash uchun Ishayo kitobining oltmish birinchi bobidan foydalandi; bu esa Xudoning qasos vaqti aniqlanishini ham o‘z ichiga olardi. Uning xizmati, xabari va ishi yuz qirq to‘rt mingning xizmati, xabari va ishining oldindan ifodasi edi, chunki ular bashoratli ma’noda Qo‘zi qayerga bormasin, Uning ortidan ergashadilar.

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:1–6.

> Egamiz Rabbining Ruhi mening ustimdadir; chunki Rabbiy meni muloyimlarga xushxabar yetkazish uchun moyladi; U meni yuragi singanlarga shifo berish, asirlarga ozodlikni va bog‘langanlarga zindonning ochilishini e’lon qilish uchun yubordi; Rabbining maqbul yilini va Xudoyimizning qasos kunini e’lon qilish; aza tutayotganlarning hammasiga tasalli berish; Sionda aza tutayotganlarga tayin etish, ularga kul o‘rniga go‘zallikni, aza o‘rniga shodlik moyini, tushkunlik ruhi o‘rniga hamd libosini berish uchun; toki ular solihlik daraxtlari, Rabbiy tomonidan ekilgan ko‘chat deb atalsinlar, toki U ulug‘lansin. Va ular qadimgi xarobalarni qayta quradilar, avvalgi vayronaliklarni tiklaydilar va ko‘p avlodlarning xarob bo‘lgan shaharlarini tuzatadilar. Va begonalar turib, suruvlaringizni boqadilar, ajnabiylarning o‘g‘illari esa sizlarning dehqonlaringiz va uzumzor parvarishchilaringiz bo‘ladilar. Ammo sizlar Rabbining Ruhoniylari deb atalursizlar; odamlar sizlarni Xudoyimizning Xizmatchilari deb ataydilar; sizlar xalqlarning boyliklaridan bahramand bo‘lursizlar va ularning ulug‘vorligi bilan faxrlanursizlar. Ishayo 61:1–6.

Jesus was anointed at His baptism, and that waymark typifies September 11, 2001 when the anointing of the Holy Spirit began to descend upon those who recognized that the outpouring of the latter rain in the last days had been typified by the history of the Millerites, which were the old waste places that the one hundred and forty-four thousand would build again, once they returned to Jeremiah’s old paths.

Iso suvga cho‘mdiriligida moylandi, va o‘sha yo‘l belgisi 2001-yil 11-sentabrni timsollaydi; aynan o‘sha vaqtda Muqaddas Ruhning moylanishi, oxirgi kunlardagi kech yomg‘irning yog‘dirilishi Millerchilar tarixida oldindan timsollanganini, hamda ular Eremiyoning qadimgi yo‘llariga qaytgach, yuz qirq to‘rt ming kishi qayta barpo etadigan qadimiy xarobalar ekanini anglaganlar ustiga tusha boshladi.

The message of Christ’s righteousness from the rebellion of 1888 again became present truth, and the message from the rebellion of 1888 was the good tidings that has the power to bind up broken hearts, but which is powerless to open the hard hearts of those who have eyes to see, but perceive not, and who have ears to hear, but understand not. The message of Christ’s righteousness from the rebellion of 1888 was also the message to Laodicea which then arrived again to open the prison door of those who were captives of sin by the One who has the power to open the doors that no man can open, and shut the doors that no man can close.

1888-yildagi isyondan kelib chiqqan Masihning solihligi haqidagi xabar yana hozirgi haqiqatga aylandi, va 1888-yildagi isyondan kelgan o‘sha xabar singan qalblarni bog‘lab-tiklash qudratiga ega bo‘lgan xushxabarlardan edi, ammo ko‘rishga ko‘zlari bo‘la turib ko‘rmaydigan, eshitishga quloqlari bo‘la turib anglamaydiganlarning qotib qolgan yuraklarini ochishga ojizdir. 1888-yildagi isyondan kelgan Masihning solihligi haqidagi xabar, shuningdek, Laodikeyaga yo‘llangan xabar ham edi; u o‘shanda yana kelib, gunoh asirlariga aylanganlarning zindon eshigini ochish uchun, hech bir inson ocha olmaydigan eshiklarni ochish va hech bir inson yopa olmaydigan eshiklarni yopish qudratiga ega bo‘lgan Zot tomonidan yetib keldi.

On September 11, 2001 those who were to present those good tidings, were also to proclaim the acceptable year of the Lord and the day of God’s vengeance. The year of the Lord’s acceptance also began at that time, and He is fully willing to accept a Laodicean’s repentance, until the day of God’s vengeance arrives at the soon coming Sunday law in the United States. Then His vengeance will be manifested upon a church that refused to know the time of her visitation, and simultaneously the progressive judgment upon the whore of Babylon begins.

2001-yil 11-sentabrda o‘sha xushxabarni yetkazishi lozim bo‘lganlar, shuningdek, Rabbimizning maqbul yilini va Xudoning qasos kunini ham e’lon qilishi kerak edi. Rabbimizning maqbul yili ham o‘sha vaqtda boshlandi va U, Xudoning qasos kuni tez orada Qo‘shma Shtatlarda keladigan yakshanba qonuni bilan yetib kelgunicha, laodikiyalikning tavbasini qabul qilishga to‘la tayyordir. Shunda Uning qasosi o‘zining ziyorat vaqtini bilishni rad etgan jamoat ustida namoyon bo‘ladi va ayni paytda Bobil fohishasi ustidan bosqichma-bosqich hukm boshlanadi.

In the day of His acceptance, He promises to comfort all that mourn, and those who mourn in Jerusalem are illustrated in Ezekiel chapter nine. Their comfort is brought about by the Comforter, through the reception of the latter rain message which is then being poured upon them. But only if they recognize the rain. Once they possess the Comforter, and accomplish the work of building the old waste places, through the methodology of “line upon line,” that is illustrated in the passage of Isaiah as the work of placing the line of prophecy that represents the desolation of sacred history, upon another line of prophecy which illustrates a desolation. In that work they raise up the desolations of many generations. Then the “strangers” will respond to those that mourn, who are lifted up as an ensign, for the strangers to see.

Uning qabul qilinadigan kunida U aza tutayotganlarning barchasiga taskin berishni va’da qiladi, Quddusda aza tutayotganlar esa Hizqiyol kitobining to‘qqizinchi bobida tasvirlangan. Ularning taskin topishi Taskin beruvchi orqali, ularga shu paytda yog‘dirilayotgan kechki yomg‘ir xabarini qabul qilish orqali amalga oshadi. Ammo faqat yomg‘irni tanib olsalar. Ular Taskin beruvchiga ega bo‘lgach va “satr ustiga satr” metodologiyasi orqali qadimgi vayron bo‘lgan joylarni qayta qurish ishini bajo keltirgach, bu Ishayo kitobidagi parçada muqaddas tarixning xarob bo‘lishini ifodalovchi bashorat chizig‘ini, xaroblikni tasvirlovchi boshqa bir bashorat chizig‘i ustiga qo‘yish ishi sifatida ko‘rsatilgan. Ana shu ishda ular ko‘p avlodlarning xarobalarini tiklaydilar. Shunda “begonalar” nishon sifatida baland ko‘tarilgan, begonalar ko‘rishi uchun ko‘tarilgan aza tutuvchilarga javob beradilar.

Christ’s proclamation of His work and ministry, as set forth in Isaiah chapter sixty-one, is the work and ministry of the one hundred and forty-four thousand. That work has been illustrated in the sacred reform movements, and in 1989, the time of the end arrived that all the previous “times of the end” had prefigured. Just as one verse, Daniel chapter eight, verse fourteen was identified as the foundation and central pillar of the Millerite movement, the verse that is the foundation and central pillar of the movement of Future for America is Daniel chapter eleven, verse forty. For the Millerites, the light of the central pillar was represented as the light of the vision of the Ulai River, and for the movement of Future for America the light of the central pillar was represented as the light of the vision of the Hiddekel River.

Ishayo kitobining oltmish birinchi bobida bayon etilgan Masihning O‘z ishi va xizmatini e’lon qilishi, bir yuz qirq to‘rt mingning ishi va xizmatidir. Bu ish muqaddas islohot harakatlarida tasvirlab berilgan, va 1989 yilda avvalgi barcha “oxirzamonlar” oldindan tasvirlab bergan oxirzamon vaqti yetib keldi. Qandayki Doniyor kitobining sakkizinchi bobi, o‘n to‘rtinchi oyati Miller harakatining poydevori va markaziy ustuni sifatida belgilangan bo‘lsa, xuddi shunday Future for America harakatining poydevori va markaziy ustuni bo‘lgan oyat Doniyor kitobining o‘n birinchi bobi, qirqinchi oyatidir. Millerchilar uchun markaziy ustunning nuri Ulai daryosi haqidagi vahiy nuri sifatida ifodalangan bo‘lsa, Future for America harakati uchun markaziy ustunning nuri Hiddekel daryosi haqidagi vahiy nuri sifatida ifodalangan.

> “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 qabul qilgan nur ayniqsa mana shu oxirgi kunlar uchun berilgan edi. U Ulai va Hiddekel bo‘ylarida, Shinarning buyuk daryolari yonida ko‘rgan vahiylar hozir bajo bo‘lish jarayonidadir, va oldindan aytilgan barcha voqealar tez orada yuz beradi.” Testimonies to Ministers, 112.

The light of both the visions represented by the two rivers is linked together, and comes to pass in the last days. Their mutual “link” represents the combination of human and divine, which is the message that Sister White repeatedly identifies as Christ’s message in the context that humanity combined with divinity does not sin. The two rivers represent that very linkage.

Ikki daryo bilan ifodalangan har ikkala vahiyning nuri o‘zaro bog‘langandir va oxirgi kunlarda amalga oshadi. Ularning o‘zaro “bog‘liqligi” insoniylik va ilohiylikning birikishini ifodalaydi; bu esa Sister White qayta-qayta Masihning xabari sifatida ta’kidlaydigan mazmundir, ya’ni ilohiylik bilan birlashgan insoniylik gunoh qilmaydi. Ikki daryo aynan o‘sha bog‘liqlikni ifodalaydi.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> “Komil itoatdan kam bo‘lgan hech narsa Xudoning talab me’yoriga javob bera olmaydi. U O‘z talablarini noaniq holda qoldirmagan. Insonni O‘zi bilan uyg‘unlikka keltirish uchun zarur bo‘lmagan biror narsani U amr etmagan. Biz gunohkorlarga Uning fe’l-atvor idealini ko‘rsatishimiz va ularni Masihga yetaklashimiz kerak; faqat Uning inoyati bilangina bu idealga erishish mumkin.

> “The Saviour took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.

> “Najotkor O‘z zimmasiga insoniyatning ojizliklarini oldi va gunohsiz hayot kechirdi, toki insonlar insoniy tabiatning zaifligi bois yenga olmasliklaridan qo‘rqmasinlar. Masih bizni «ilohiy tabiatga sheriklar» qilish uchun keldi, va Uning hayoti shuni e’lon qiladiki, ilohiyat bilan birlashgan insoniyat gunoh qilmaydi.

> “The Saviour overcame to show man how he may overcome. All the temptations of Satan, Christ met with the word of God. By trusting in God’s promises, He received power to obey God’s commandments, and the tempter could gain no advantage. To every temptation His answer was, ‘It is written.’ So God has given us His word wherewith to resist evil. Exceeding great and precious promises are ours, that by these we ‘might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’ 2 Peter 1:4.

> “Najotkor inson qanday qilib g‘alaba qozonishi mumkinligini ko‘rsatish uchun g‘alaba qozondi. Masih Shaytonning barcha vasvasalariga Xudoning Kalomi bilan qarshi turdi. Xudoning va’dalariga ishonish orqali U Xudoning amrlariga itoat etish uchun qudrat oldi, va vasvasachi hech qanday ustunlikka ega bo‘la olmadi. Har bir vasvasaga Uning javobi: ‘Yozilgandir’, bo‘ldi. Shunday qilib, Xudo bizga yovuzlikka qarshi turish uchun O‘z Kalomini berdi. Nihoyatda buyuk va qimmatli va’dalar biznikidir, toki ular orqali biz ‘ilohiy tabiatga sherik bo‘lishimiz, shahvat orqali dunyoda mavjud bo‘lgan buzilishdan qochgan holda’. 2 Butrus 1:4.”

> “Bid the tempted one look not to circumstances, to the weakness of self, or to the power of temptation, but to the power of God’s word. All its strength is ours. ‘Thy word,’ says the psalmist, ‘have I hid in mine heart, that I might not sin against Thee.’ ‘By the word of Thy lips I have kept me from the paths of the destroyer.’ Psalm 119:11; 17:4.” The Ministry of Healing, 181.

> “Vasvasaga uchragan kishiga aytingki, u vaziyatlarga, o‘zining ojizligiga yoki vasvasaning qudratiga emas, balki Xudoning kalomi qudratiga qarasin. Uning bor kuch-qudrati biznikidir. Zaburchi shunday deydi: ‘Kalomingni Senga qarshi gunoh qilmasligim uchun yuragimda yashirdim.’ ‘Sening lablaringning so‘ziga ko‘ra o‘zimni halok qiluvchining yo‘llaridan saqladim.’ Zabur 119:11; 17:4.” Shifo xizmati, 181.

The increase of knowledge in 1798 and in 1989, represented an unsealing of God’s prophetic Word. His Word supplies the power to overcome as He overcame, and “His life declares that humanity, combined with divinity, does not commit sin.” The vision of the Ulai River is the marah vision of His appearance, that is represented by the prophecy of the twenty-three hundred days. The vision of the Hiddekel River is the chazon vision of prophetic history, that is represented by the twenty-five hundred and twenty year prophecy. The marah vision represents divinity and the chazon vision represents humanity.

1798-yilda va 1989-yilda bilimning ortishi Xudoning bashoratli Kalomining muhrdan yechilishini ifoda etdi. Uning Kalomi, U yengganidek yengib chiqish uchun qudrat beradi, va “Uning hayoti shuni e’lon qiladiki, ilohiyat bilan birlashgan insoniyat gunoh qilmaydi.” Ulai daryosi haqidagi vahiy Uning zohir bo‘lishining marah vahiyidir; bu ikki ming uch yuz kun haqidagi bashorat orqali ifodalanadi. Hiddekel daryosi haqidagi vahiy esa bashoratli tarixning chazon vahiyidir; bu ikki ming besh yuz yigirma yil haqidagi bashorat orqali ifodalanadi. Marah vahiyi ilohiyatni, chazon vahiyi esa insoniyatni ifodalaydi.

Both the rivers of ancient Shinar, which are the Ulai and the Hiddekel, or what is known today as the Tigris and the Euphrates ultimately merge into the Shatt al-Arab waterway in southern Iraq, and the Shatt al-Arab then empties into the Persian Gulf. Jesus employs the physical and natural to represent the spiritual, and the visions associated with the two rivers that are now in the process of fulfillment, represent a linkage of the human and the divine that occurs as they are reaching the conclusion of their travel to the sea. This truth is established in the beginning of the two prophecies that are represented by the two visions of Daniel chapter eight, verses thirteen and fourteen. One vision is the question, the other is the answer, and logically they cannot be separated.

Qadimgi Shinarning har ikkala daryosi — ya’ni Ulay va Xiddekel, yoki bugun ma’lum bo‘lgan nomlari bilan Dajla va Furot — oxir-oqibat Iroq janubidagi Shatt al-Arab suv yo‘liga qo‘shiladi, so‘ngra Shatt al-Arab Fors ko‘rfaziga quyiladi. Iso ma’naviy narsalarni ifodalash uchun jismoniy va tabiiy narsalardan foydalanadi, va hozir amalga oshish jarayonida bo‘lgan bu ikki daryo bilan bog‘liq vahiylar, dengizga bo‘lgan safarlarining xulosasiga yetib borayotgan paytda yuz beradigan insoniylik bilan ilohiylikning o‘zaro bog‘lanishini ifodalaydi. Bu haqiqat Doniyor kitobining sakkizinchi bob, o‘n uchinchi va o‘n to‘rtinchi oyatlaridagi ikki vahiy bilan ifodalangan ikki bashoratning boshida belgilab qo‘yilgan. Bir vahiy savoldir, ikkinchisi esa javobdir, va mantiqan ular bir-biridan ajratib bo‘lmaydi.

The vision of humanity, identifying the trampling down of the sanctuary and host, began in the year 677 BC, and the vision of divinity, that identifies the appearance of Christ, began in the year 457 BC. The linkage of divinity and humanity is represented by the two hundred and twenty years, that connects the two starting points of the two visions. Two hundred and twenty is a symbol of “the linkage of humanity with divinity,” and is also represented by the linkage of the increase of knowledge at the time of the end in 1798, with the increase of knowledge at the time of the end in 1989.

Insoniyat haqidagi vahiy — ma’bad va lashkarning oyoq osti qilinishini aniqlab beradigan vahiy — miloddan avvalgi 677-yilda boshlangan, ilohiyot haqidagi vahiy esa — Masihning zohir bo‘lishini aniqlab beradigan vahiy — miloddan avvalgi 457-yilda boshlangan. Ilohiylik va insoniylikning bog‘liqligi ikki vahiyning ikki boshlanish nuqtasini bir-biriga bog‘laydigan ikki yuz yigirma yil orqali ifodalanadi. Ikki yuz yigirma “insoniylikning ilohiylik bilan bog‘liqligi”ning ramzidir va u, shuningdek, 1798-yildagi oxirzamon paytidagi bilimning ko‘payishi bilan 1989-yildagi oxirzamon paytidagi bilimning ko‘payishi o‘rtasidagi bog‘liqlik orqali ham ifodalanadi.

The formalized message derived from the increase of knowledge in 1798, was first presented by Miller in 1831 (and then in the Vermont Telegraph newspaper in 1833). 1831 is two hundred and twenty years after the publishing of the King James Bible in the year 1611. The King James Bible represented a twofold document of the Old and New Testaments. The beginning and ending of the two hundred-and twenty-years “linked” a divine publication with a human publication. The human publication’s information was derived from the divine light that was unsealed at the time the end in 1798, and then was formalized through the work of a human instrument, who had begun to publish it in 1831. It was a divine publication, with a divinely sealed message, that was afterward unsealed by humanity, and thereafter presented by a human instrument. The Hebrew word translated as “publish” in God’s word means to call out to cry (unto), (be) famous, guest, invite, mention, (give) name, preach, proclaim, pronounce, publish. Miller began to publish his message in 1831, then in 1833 it was literally published in the Vermont Telegraph.

1798-yildagi bilimning ortishidan kelib chiqqan rasmiylashtirilgan xabar ilk bor Miller tomonidan 1831-yilda taqdim etildi (so‘ngra 1833-yilda Vermont Telegraph gazetasida ham). 1831-yil 1611-yilda King James Injili nashr etilganidan keyingi ikki yuz yigirma yilga to‘g‘ri keladi. King James Injili Eski va Yangi Ahdning ikki tomonlama hujjatini ifoda etgan. Shu ikki yuz yigirma yilning boshi va oxiri ilohiy bir nashr bilan insoniy bir nashrni “bog‘ladi”. Insoniy nashrning mazmuni 1798-yilda, oxirzamon paytida muhrdan yechilgan ilohiy nurdan kelib chiqqan bo‘lib, so‘ng uni 1831-yilda nashr eta boshlagan insoniy bir vosita mehnati orqali rasmiy shaklga keltirildi. Bu ilohiy bir nashr edi; undagi xabar ilohiy tarzda muhrlangan bo‘lib, keyinchalik insoniyat tomonidan muhrdan yechildi, undan so‘ng esa insoniy bir vosita orqali taqdim etildi. Xudoning Kalomida “publish” deb tarjima qilingan ibroniycha so‘z: chaqirmoq, nido qilmoq, qichqirmoq (tomon), mashhur bo‘lmoq, mehmon, taklif qilmoq, tilga olmoq, nom bermoq, va’z qilmoq, e’lon qilmoq, talaffuz qilmoq, nashr etmoq ma’nolarini anglatadi. Miller o‘z xabarini 1831-yilda nashr eta boshladi, so‘ng 1833-yilda u Vermont Telegraph’da so‘zning to‘la ma’nosida nashr qilindi.

The formalized message derived from the increase of knowledge in 1989 was first published in 1996 (in The Time of the End magazine), two hundred and twenty years after the publishing of the two sacred documents known as the Declaration of Independence in 1776 (and thereafter the Constitution of the United States) in 1789. The beginning and ending of the two hundred-and twenty-years links divinity with humanity, and it does so through the publishing of the two divine documents, beginning in 1776. When the book of Daniel was unsealed at the time of the end in 1989, the formalized message which had been brought about through the work of a human instrument was published in 1996. The sequence was a divine publication, then an unsealing, and then a human publication.

1989 yildagi bilimning ortishidan kelib chiqqan rasmiylashtirilgan xabar ilk bor 1996 yilda (The Time of the End jurnalida), 1776 yilda Mustaqillik Deklaratsiyasi deb tanilgan (va undan keyin 1789 yilda Amerika Qo‘shma Shtatlari Konstitutsiyasi) ikki muqaddas hujjat nashr etilganidan ikki yuz yigirma yil o‘tib chop etildi. Ikki yuz yigirma yilning boshi va oxiri ilohiylikni insoniyat bilan bog‘laydi, va bu 1776 yildan boshlab ikki ilohiy hujjatning nashr etilishi orqali amalga oshadi. Doniyor kitobi oxirzamon paytida 1989 yilda muhrdan yechilganda, insoniy bir vositaning mehnati orqali yuzaga keltirilgan rasmiylashtirilgan xabar 1996 yilda nashr etildi. Ketma-ketlik shunday edi: ilohiy nashr, so‘ng muhrdan yechilish, undan keyin esa insoniy nashr.

In both times of the end, the three steps of truth are identified. They both begin with a divine publication as the first step, and a human publication explaining a divine message is the last step. The middle step is when the Lion of the tribe of Judah unseals the divine message for that particular history, and thereafter selects a human instrument to gather up the light that was unsealed from the divine document. When the unsealing occurs there is rebellion manifested by the wicked who do not understand the increase of knowledge. Thus, a divine publication is represented by the first letter of the Hebrew alphabet, the increase of knowledge is represented by the thirteenth letter where rebellion is manifested, and the human publication of the special divine message for that history is the last letter of the Hebrew alphabet, and taken together the three letters mean “truth”.

Oxirzamonning har ikkala davrida ham haqiqatning uch bosqichi aniqlab ko‘rsatiladi. Ularning har ikkisi ham birinchi bosqich sifatida ilohiy nashr bilan boshlanadi, ilohiy xabarni sharhlovchi insoniy nashr esa oxirgi bosqichdir. O‘rta bosqich esa Yahudo qabilasining Arsloni o‘sha muayyan tarix uchun berilgan ilohiy xabarni muhridan yechadigan, shundan keyin esa ilohiy hujjatdan muhridan yechib ochilgan nurni jamlab olish uchun insoniy bir vositani tanlaydigan paytdir. Muhrdan yechish sodir bo‘lganda, bilimning ortishini tushunmaydigan fosiqlar tomonidan isyon namoyon bo‘ladi. Shunday qilib, ilohiy nashr ibroniy alifbosining birinchi harfi bilan ifodalanadi, bilimning ortishi esa isyon namoyon bo‘ladigan o‘n uchinchi harf bilan ifodalanadi, va o‘sha tarix uchun maxsus ilohiy xabarning insoniy nashri ibroniy alifbosining oxirgi harfidir; bu uch harf birgalikda “haqiqat” ma’nosini anglatadi.

The visions of the Ulai and Hiddekel Rivers that are now in the process of fulfillment identify that in the last days the increase of knowledge from both rivers merge together to prove that divinity combined with humanity does not sin. Daniel received the vision that represents the appearance of Christ at the conclusion of the twenty-three hundred year prophecy in 1844 while by the Ulai River.

Hozir amalga oshish jarayonida bo‘lgan Ulay va Xiddeqel daryolari haqidagi vahiylar shuni ko‘rsatadiki, oxirgi kunlarda har ikki daryodan keladigan bilimning ortishi birlashib, ilohiylik insoniyat bilan qo‘shilganda gunoh qilmasligini isbotlaydi. Doniyor Ulay daryosi bo‘yida turib, 1844 yilda ikki ming uch yuz yillik bashoratning yakunida Masihning zohir bo‘lishini ifodalovchi vahiyni qabul qildi.

> 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 8:2.

> Va men vahiyda ko‘rdim; va shunday bo‘ldiki, men ko‘rganimda, Elam viloyatidagi Shushan qal’asida edim; va men vahiyda ko‘rdim, va men Ulay daryosi bo‘yida edim. Daniel 8:2.

Daniel received the vision that represents the vision of the twenty five hundred and twenty years of prophetic history while by the Hiddekel River.

Doniyor Hiddekel daryosi bo‘yida bo‘lganida, bashoratli tarixning ikki ming besh yuz yigirma yilini ifodalovchi vahiyga ega bo‘ldi.

> 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 10:4.

> Birinchi oyning yigirma to‘rtinchi kunida men buyuk daryo bo‘yida, ya’ni Xiddekel yonida edim. Doniyor 10:4.

Gabriel thereafter identified the purpose of the chazon vision of the Hiddekel River in verse fourteen.

Shundan so‘ng, Jabroil o‘n to‘rtinchi oyatda Hiddekel daryosi chazon vahiyining maqsadini bayon qildi.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Endi men seni kelgusi kunlarda xalqing boshiga nimalar tushishini anglatish uchun keldim; chunki vahiy yana ko‘p kunlar uchundir. Doniyor 10:14.

The vision given by the Ulai River identifies Christ’s “appearance”, (divinity) when He suddenly came unto His temple on October 22, 1844. It represented “divinity” entering into the temple of the Millerites (humanity) on that date, for the Day of Atonement, meaning the day of “at one-ment”, represents the combination of divinity with humanity. The vision given by the Hiddekel River identifies what shall befall God’s people (humanity) in the latter days.

Ulai daryosi bo‘yida berilgan vahiy Masihning 1844-yil 22-oktabrda O‘z ma’badiga to‘satdan kelganidagi Uning “zohir bo‘lishi”ni (ilohiyligini) ko‘rsatadi. U shu sanada Milleritlarning ma’badiga (insoniyatga) “ilohiylik” kirib kelganini ifoda etgan edi; chunki Kafforat kuni, ya’ni “bir bo‘lish” kuni, ilohiylik bilan insoniyatning birikishini anglatadi. Hiddekel daryosi bo‘yida berilgan vahiy esa oxirgi kunlarda Xudoning xalqiga (insoniyatga) nima yuz berishini ko‘rsatadi.

The beginning of the vision of the “appearance” was the year 457 BC. Two hundred and twenty years after the prophetic period identifying the trampling down of the sanctuary and the host which began in 677 BC. The ending of the two hundred and twenty years that were linked together at the starting point of the two visions, was marked by the Wonderful Numberer, who is also the Wonderful Linguist in Habakkuk 2:20.

“Ko‘rinish” haqidagi vahiy boshlanishi miloddan avvalgi 457-yil edi. Bu miloddan avvalgi 677-yilda boshlangan muqaddas maskan va lashkarning oyoq osti qilinishini belgilab bergan bashoratli davrdan ikki yuz yigirma yil keyin edi. Ikki vahiy boshlanish nuqtasida o‘zaro bog‘langan ikki yuz yigirma yilning yakuni, Habakkuk 2:20 dagi Ajoyib Hisobchi, ya’ni Ajoyib Tilshunos tomonidan belgilandi.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Ammo Egamiz O‘zining muqaddas ma’badidadir; butun yer yuzi Uning oldida sukut saqlasin. Habakkuk 2:20.

The link of humanity and divinity represented in the beginning by the starting points of the two prophecies was identified at their mutual endings by the chapter and verse that described the appearance of divinity suddenly coming into the temple He had constructed during the forty-six years beginning at the time of the end in 1798, and ending forty-six years later on October 22, 1844.

Insoniyat va ilohiyot o‘rtasidagi bog‘liqlik, boshida ikki bashoratning boshlanish nuqtalari orqali ifodalangan bo‘lsa, ularning o‘zaro yakunlarida ham, zamon oxirida 1798-yilda boshlanib, qirq olti yil o‘tib 1844-yil 22-oktabrda nihoyasiga yetgan qirq olti yil davomida O‘zi qurgan ma’badga ilohiyotning to‘satdan kirib kelishini tasvirlagan bob va oyat orqali aniqlab berildi.

> Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Corinthians 3:16, 17.

> Sizlar Xudoning ma’badi ekaningizni va Xudoning Ruhi sizlarda maskan tutishini bilmaysizlarmi? Kim Xudoning ma’badini bulg‘asa, Xudo uni halok qiladi; chunki Xudoning ma’badi muqaddasdir, o‘sha ma’bad esa sizlarsiz. 1 Korinfliklarga 3:16, 17.

On October 22, 1844, in agreement with the vision of the “appearance”, Habakkuk identified that the Lord was in His holy temple. He had erected the temple that had been destroyed and trampled down for twenty-five hundred and twenty years, in forty-six years.

1844-yil 22-oktabrda, “zohir bo‘lish” haqidagi vahiyga muvofiq, Habakkuk Egamiz O‘zining muqaddas ma’badida ekanini aniqladi. U ikki ming besh yuz yigirma yil davomida vayron qilingan va oyoq osti etilgan ma’badni qirq olti yilda tikladi.

> And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

> Unga gapirib, shunday degin: Sarvari Olam shunday demoqda: Mana, ismi NOVDA bo‘lgan odam; u o‘z joyidan unib chiqadi va Egamizning ma’badini quradi. Ha, Egamizning ma’badini aynan o‘zi quradi; u ulug‘vorlikni ko‘taradi, o‘z taxtida o‘tirib hukmronlik qiladi; u o‘z taxtida ruhoniy bo‘ladi; va tinchlik maslahati ikkovining o‘rtasida bo‘ladi. Tojlar esa Helemga, Tobiyahga, Yedayahga va Zefaniyo o‘g‘li Henga Egamizning ma’badida yodgorlik bo‘lib qoladi. Uzoqdagilar kelib, Egamizning ma’badini qurishda qatnashadilar, va sizlar Sarvari Olam meni sizlarning oldingizga yuborganini bilib olasizlar. Agar sizlar Egangiz Xudoning ovoziga sidqidildan itoat etsangiz, bu amalga oshadi. Zakariyo 6:12–15.

In John 2:20, after Christ had cleansed the temple, which according to Sister White was a fulfillment of Malachi chapter three, as was October 22, 1844, the Messenger of the Covenant suddenly came to His temple.

Yuhanno 2:20 da, Masih ma’badni poklaganidan so‘ng — bu, Sister Whitega ko‘ra, Malakiyoning uchinchi bobining bajo bo‘lishi edi, xuddi 1844-yil 22-oktabr ham shunday bo‘lganidek — Ahdning Elchisi to‘satdan O‘z ma’badiga keldi.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–20.

> Iso ularga javob berib, dedi: “Bu ma’badni buzib tashlanglar, Men uni uch kunda qayta tiklayman.” Shunda yahudiylar dedilar: “Bu ma’bad qirq olti yil davomida qurildi, Sen esa uni uch kunda qayta tiklamoqchimisan?” Ammo U O‘z tanasining ma’badi haqida gapirayotgan edi. Yuhanno 2:19–20.

In fulfillment of Malachi chapter three, Christ suddenly came to His temple when He cleansed the temple at the beginning of His ministry in John chapter two, which typified October 22, 1844. The temple cleansing by Christ in John chapter two, and October 22, 1844, were a fulfillment of Malachi chapter three. In John chapter TWO and verse TWENTY, we are informed that the human temple had been erected in forty-six years, and the divine temple was raised up in three days. The human temple only becomes Habakkuk’s “holy temple” when divinity suddenly comes into it, as it did on October 22, 1844, for divinity combined with humanity does not sin. The visions of the two great rivers of Shinar represent the truth that humanity combined with divinity does not sin.

Malakiyo kitobining uchinchi bobi bajo kelgan holda, Masih Yuhanno kitobining ikkinchi bobida xizmatining boshida ma’badni poklagan paytda to‘satdan O‘z ma’badiga keldi; bu esa 1844-yil 22-oktyabrning timsoli edi. Yuhanno kitobining ikkinchi bobida Masih tomonidan ma’badning poklanishi ham, 1844-yil 22-oktyabr ham Malakiyo kitobining uchinchi bobining bajo kelishi edi. Yuhanno kitobining IKKINCHI bobi va YIGIRMINCHI oyatida bizga insoniy ma’bad qirq olti yilda bunyod etilgani, ilohiy Ma’bad esa uch kunda qayta tiklangani bildiriladi. Insoniy ma’bad faqat ilohiyot to‘satdan uning ichiga kirganida — xuddi 1844-yil 22-oktyabrda bo‘lgani kabi — Habakkukning “muqaddas ma’badi”ga aylanadi, chunki ilohiyot insoniyat bilan birlashganda gunoh qilmaydi. Shinarning ikki buyuk daryosi haqidagi vahiylar insoniyat ilohiyot bilan birlashganda gunoh qilmasligi haqidagi haqiqatni ifodalaydi.

We will continue our consideration of verse forty of Daniel chapter eleven in the next article.

Keyingi maqolada Doniyor kitobining o‘n birinchi bobidagi qirqinchi oyatni ko‘rib chiqishni davom ettiramiz.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Sizlar ham tirik toshlar sifatida ruhiy uy, muqaddas ruhoniylik bo‘lib bunyod etilmoqdasizlar, toki Iso Masih orqali Xudoga maqbul bo‘lgan ruhiy qurbonliklarni taqdim etasizlar. 1 Butrus 2:5.

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