Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.
Doniyor kitobining ikkinchi bobi Vahiy kitobining o‘n to‘rtinchi bobidagi ikkinchi farishtani ifodalaydi. Shu bois u oziq-ovqat sinovi sifatida tasvirlangan, undan keyin ko‘rish sinovi keladigan va litmus sinovi bilan yakunlanadigan uch sinovning ikkinchisini ifodalaydi. Bu uchala sinov ham, ayni paytda bashoratli yo‘l-belgilar bo‘lib, Vahiy kitobining o‘n to‘rtinchi bobidagi birinchi farishtaning xabarida mavjuddir. Vahiy kitobining o‘n to‘rtinchi bobidagi birinchi farishta bilan bo‘lgani kabi, Doniyor kitobining birinchi bobi ham ushbu uch sinovning har birini o‘z ichiga oladi.
The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.
Ikkinchi sinov, ya’ni ikkinchi farishtaning xabari, birinchi sinovning oxirida boshlanadi. Ikkinchi bob birinchi bobdan keyin keladi. Ikkinchi sinovning yakuni uchinchi sinovni uzluksiz ravishda boshlab beradi. Ikkinchi sinov bilan ifodalangan davr Doniyorning yetmish yillik asirligi orqali ramziy tarzda ko‘rsatilgan bo‘lib, u Yo‘xoyaqimning mag‘lub etilishi bilan boshlangan va Kirning farmoni bilan yakunlangan. O‘sha yetmish yilning oxiri yaqinlashar ekan, Doniyor Xudoning bashoratli Kalomi orqali oxir yetib kelish arafasida ekanini anglagan edi.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
Xaldeylar saltanati ustidan shoh qilingan, midiyslar naslidan bo‘lgan Axashverush o‘g‘li Doro hukmronligining birinchi yilida, men, Doniyor, kitoblar orqali Quddusning vayronaliklari ustida etmish yil to‘lishi haqida Egamizning kalomi Yeremiyo payg‘ambarga ayon bo‘lgan yillar sonini angladim. Doniyor 9:1, 2.
Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.
Doniyor oxirgi kunlarda yetmish yillik asirlikning ramziy ma’nosini anglaydigan Xudoning xalqini ifodalaydi va bu anglash yetmish ramziy yil nihoyasiga yetishidan sal avval sodir bo‘ladi. Xudoning xalqi yetmish yillik asirlikni to‘g‘ri tushungan, ammo Doniyor ifodalayotgan narsa shuki, o‘sha yetmish yil 2001-yil 11-sentyabrdan boshlab Yakshanba qonunigacha bo‘lgan bashoratli davrni anglatadi. Doniyor uchun bu yillar Kir farmoni bilan yakunlangan edi, bu esa oxirgi kunlarda Amerika Qo‘shma Shtatlaridagi Yakshanba qonunini ifodalaydi.
Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.
Yakshanba qonunidan sal oldin, Xudoning xalqi ramziy yetmish yil bilan ifodalangan bashoratli tushunchaga uyg‘otiladi. Bu ramziy yillar 2001-yil 11-sentyabrni ifodalovchi Yohayiqim bilan boshlangan; aynan o‘sha paytda uchinchi Vayning Islomining kirib kelishi bilan Vahiy kitobining o‘n sakkizinchi bobidagi qudratli farishta tushib kelib, Bobilning qulaganini e’lon qildi. Bobilning qulashi ikkinchi farishtaning xabarini anglatadi, va 2001-yil 11-sentyabrda farishtaning qo‘lida bo‘lgan yashirin kitobni yeganlar uchun ikkinchi sinov davri boshlandi. Ramziy yetmish yil bilan ifodalangan o‘sha davr Yakshanba qonunigacha davom etadi.
As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.
Oxir yaqinlashar ekan, Doro hukmronligining birinchi yilida Doniyor orqali timsollanganidek, Xudoning xalqi hayvonning surati sinoviga uyg‘otiladi. Ular ilgari hayvonning surati sinovi bilan bog‘liq ayrim haqiqatlarni tushungan edilar, biroq ular ikkinchi farishtaning bashoratli davrining oxiri arafasida anglab yetadigan qismi zulmat ichida yashirin bo‘lib kelgan. Doniyor Xudoning bashoratli Kalomini o‘rganib, so‘ng yetmish yilning ahamiyatini anglab yetganida, ibodatga yo‘naltirildi; xuddi avval Navuxadnazar uning surat-tushi yuzasidan hayot-mamot tahdidi solganida ham ibodatga yo‘naltirilganidek. Doniyor kitobining to‘qqizinchi bobida, xuddi ikkinchi bobdagi kabi, Doniyor ibodat qilganida, bashoratli nur qabul qildi.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.
Ha, men ibodatda gapirayotganimda, hatto avval boshdagi vahiyda ko‘rganim o‘sha odam — Jabroil — tez uchib kelib, kechki qurbonlik vaqti menga tegdi. U menga ma’lum qildi, men bilan gaplashdi va dedi: Ey Doniyor, men hozir senga hikmat va fahm berish uchun keldim. Doniyor 9:21, 22.
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
Daniyelga ibodat qilganida berilgan “mahorat va fahm-farosat” uning ikkinchi bobdagi ibodati bilan uyg‘unlashadi.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.
Shundan so‘ng Doniyor o‘z uyiga borib, bu voqeani o‘z hamrohlari Xanoniyo, Mishoel va Ozariyoga ma’lum qildi; ular bu sir xususida osmonlar Xudosidan rahm-shafqat so‘rashlari uchun, toki Doniyor va uning hamrohlari Bobilning qolgan donishmandlari bilan birga halok bo‘lmasinlar. Shunda bu sir Doniyorga tungi vahiyda ochib berildi. Shunda Doniyor osmonlar Xudosiga hamd aytdi. Doniyor 2:17–19.
Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.
Satrma-satr, Doniyorning ikki ibodati ayni bitta ibodatdir. Har ikkisi ham ramziy ma’noda ikkinchi farishtaning ko‘rish sinovini ifodalovchi tarix davomida berilgan bo‘lib, u 2001-yil 11-sentyabr bilan yaqin orada keladigan yakshanba qonuni o‘rtasida sodir bo‘ladi. Navuxadnazar tomonidan tahdid qilinayotgan yaqin o‘lim, shuningdek Yeremiyoning yetmish yili va Musoning yetti karra qasami haqidagi bashoratli bilim bilan Doniyor Levilar yigirma olti ibodatini qiladi, shu bilan birga Xudo unga Muqaddas Kitob bashoratining so‘nggi bashoratli sirini ochib berishini so‘raydi. Bu sirni Yuhanno Iso Masihning Vahiyi deb ta’riflaydi.
In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.
To‘qqizinchi bobda Doniyor ikki saltanatning o‘tish nuqtasida turadi. Bobil endigina Midiya va Forslarga qulagan edi, chunki bu Doro hukmronligining birinchi yili edi; shu tariqa Xudoning xalqini oxirgi kunlarda birinchi farishtaning harakati, shuningdek uchinchi farishtaning harakati bilan belgilangan o‘tish nuqtasiga joylashtiradi.
The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”
Filadelfiyalik Millerchi harakati 1856-yilda Laodikeyaga o‘tdi, va Future for America’ning Laodikeyalik harakati Vahiy kitobining o‘n birinchi bobida tasvirlangan ko‘chada uch yarim kun o‘lik yotish davrining oxirida Filadelfiyalik harakatga o‘tadi. 1856-yildan 1863-yilgacha Millerchilarning Filadelfiyalik harakati bilan bog‘liq holda muvaffaqiyatsiz topshirilgan sinov “yetti zamon” ta’limoti bilan aloqador edi.
The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.
Future for America’ning Laodikiyalik harakati uchun sinov ularning tarqoq holatini tan olish zarurati bilan bog‘liq bo‘lib, shundan so‘ng Levilar yigirma oltinchi bobidagi ibodat va tajribaga kirishishdan iboratdir. Daniel Bobil bilan Mado-Fors imperiyalari o‘rtasidagi o‘tish davrida, hamda Kirning farmoni bilan belgilangan yetmish yillik davrning yakunlanishidan sal oldin yashagan edi. Yetmish yil Danielning ibodati uchun kontekstdir, va yetmish yil Musoning “yetti vaqt”ini ifodalaydi. Danielning har ikkala ibodati ham birinchi farishta harakatida, shuningdek uchinchi farishta harakatida “yetti vaqt” bilan belgilangan o‘tish davriga mos keladi.
The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.
Doniyorga ochib berilgan “sir” — bu Navuxadnazar butining vahiyidir. Oxirgi kunlarda Navuxadnazar butining “siri” shundan iboratki, u to‘rtta emas, sakkizta shohlikni ifodalaydi. “Sakkizinchisi Yettitadan” toifasiga kiruvchi avvalgi maqolalarda bu haqiqat allaqachon taqdim etilgan. O‘sha sir ichida yettitadan bo‘lgan sakkizinchisi keladigan o‘tish nuqtasining vahiyi ham bor. Navuxadnazar butining “siri” — bu haqiqiy Protestantizm shoxining va Respublikachilik shoxining tirilishi tasdig‘idir. Bu ikkala tirilish ham har bir shoxning sakkizinchi ekanini, biroq yettitadan ekanini ko‘rsatadi; va har ikkala shoxning oltinchidan sakkizinchiga o‘tishi Musoning “yetti marta”si bilan bog‘liq sinovning payg‘ambarlik kontekstida sodir bo‘ladi. O‘tish, Kir farmonidan sal oldin, Doniyor orqali ifodalanganidek, yuz beradi; bu esa Amerika Qo‘shma Shtatlaridagi yakshanba qonuni farmonini ifodalaydi. So‘ng yakshanba qonuni chog‘ida, tezkor harakatlar ichida, papalikning halokatli yarasi tuzaladi, papalik ham Doniyor kitobining ikkinchi bobidagi Navuxadnazar buti orqali ifodalanganidek payg‘ambarlik o‘tishidan o‘tar ekan, yettitadan bo‘lgan sakkizinchi boshga aylanadi.
Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.
Shundan so‘ng Doniyor Bobilning donishmandlarini yo‘q qilish uchun podshoh tomonidan tayinlangan Ariyoxning oldiga bordi; u borib, unga shunday dedi: “Bobilning donishmandlarini yo‘q qilma; meni podshoh huzuriga olib kir, men podshohga ta’birini ayon qilaman”. Shunda Ariyox shoshilinch ravishda Doniyorni podshoh huzuriga olib kirib, unga shunday dedi: “Yahudo asirlaridan podshohga ta’birini ma’lum qila oladigan bir kishini topdim”. Podshoh javob berib, Belteshazar deb atalgan Doniyorga shunday dedi: “Sen men ko‘rgan tushni va uning ta’birini menga ma’lum qila olasanmi?” Doniyor 2:24–26.
Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.
Doniyorga sir ochib berilgan zahoti, uning ikkala ismi ham tilga olinadi; bu esa u ahd xalqini ifodalashini, ya’ni oxirgi kunlarda endigina yuz qirq to‘rt minglik Filadelfiya harakatiga o‘tgan xalqni ko‘rsatadi. U Xudoning xizmatkoriga xos xarakterni namoyon etib, “sir”ni tushuna olmaganlari sababli hech kim o‘ldirilmasligini so‘raydi. Uning xarakteri Doniyorni topgani uchun shoh oldida e’tirof qozonishga intiladigan Navuxadnazarning xizmatkori Arioxning xarakteriga qarama-qarshi qo‘yiladi. So‘ng Doniyor Navuxadnazarning savoliga savol bilan javob berar ekan, haqiqiy payg‘ambarlik namoyon bo‘lishi bilan Bobil donishmandlariniki o‘rtasidagi farqni ko‘rsatadi; va keyin, Arioxdan farqli ravishda, o‘zini ulug‘lash uchun “sir” haqidagi tushunchasidan foydalanmay, aksincha osmonlar Xudosini ulug‘laydi.
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.
Doniyor shoh huzurida javob berib, dedi: Shoh talab qilgan bu sirni donishmandlar, munajjimlar, sehrgarlar va folbinlar shohga oshkor eta olmaydilar; Ammo osmonlarda sirlarni ochib beradigan bir Xudo bordir, va U shoh Navuxadnazar ga oxirgi kunlarda nima bo‘lishini ma’lum qilur. To‘shagingda yotganingda boshingga kelgan tushing va boshingdagi vahiylar shulardir. Doniyor 2:27, 28.
Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.
Doniyor “sir” haqidagi bayonini uni oxirgi kunlarda nima bo‘lishini tushuntirib beradigan “sir” sifatida aniqlash bilan boshlaydi. Yashirin qolgan yetti momaqaldiroq tarixining siri oxirgi kunlarda nima bo‘lishini ko‘rsatadi. Navuxadnazar haykali sinov muddati yopilishidan sal oldin muhrdan yechiladigan oxirgi kunlar sirining bir unsuridir. U sinov muddati yopilishidan sal oldin, yer yirtqichining ikkala shoxi yettitadan bo‘lgan sakkizinchisiga aylanishi sodir bo‘ladigan o‘tish davrida, Doniyor tomonidan Doro hukmronligining birinchi yilida ifodalanganidek, ochib beriladi.
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.
Ey shoh, sen yotganingda ko‘nglingga bundan keyin nima yuz berishi haqidagi o‘ylar keldi; sirlarni ochib beruvchi Zot senga nima yuz berishini ma’lum qildi. Ammo menga kelsak, bu sir mendagi boshqa har qanday tirik zotnikidan ortiqroq biror hikmat tufayli ochilgani yo‘q, balki ta’bir shohga ma’lum qilinsin va sen o‘z qalbingdagi o‘ylarni bilgin deb ochildi. Daniel 2:29, 30.
Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.
Doniyor uning haqiqatini ikkinchi bir guvohlik bilan mustahkamlaydi: Nabuxadnazarning tushi “oxirgi kunlar” haqida ekanini u shunday deganida tasdiqlaydi: “sirlarni ochuvchi Zot senga bundan keyin nima sodir bo‘lishini ma’lum qildi,” ya’ni “bundan keyin.” So‘ngra Doniyor bu sir unga o‘zi uchun, yoki unda boshqa har qanday insonnikidan ustunroq donolik bo‘lgani uchun berilmaganini, balki “ta’birini ma’lum qiladiganlar uchun” Nabuxadnazarga berilganini ko‘rsatadi. Bu “sir” oxirgi kunlarda ruhiy Bobil shohiga tushning “ta’birini” taqdim etadiganlar uchun berilgan edi. Sir ayniqsa bir yuz qirq to‘rt ming uchun berilgan edi, chunki bu “sir” oxirgi kunlarda Bobilning yakuniy qulashini e’lon qiladiganlar uchundir. So‘ng Doniyor zulmatda yashirin bo‘lgan va hayot-mamot sinovini keltirib chiqargan surat-tushni oshkor qiladi.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.
Ey shoh, sen ko‘rding, va mana, ulkan bir haykal bor edi. Bu ulkan haykalning jilosi nihoyatda zo‘r edi, u sening oldingda turar edi; uning qiyofasi esa dahshatli edi. Bu haykalning boshi sof oltindan, ko‘kragi va qo‘llari kumushdan, qorni va sonlari misdan edi, oyoqlari temirdan, panjalari esa qisman temir va qisman loydan edi. Sen shunday ko‘rdingki, qo‘lsiz kesib olingan bir tosh kelib, temir va loydan bo‘lgan oyoqlariga urdi va ularni parcha-parcha qildi. Shunda temir, loy, mis, kumush va oltin birgalikda parcha-parcha bo‘lib, yozgi xirmonlarning somoniga o‘xshab qoldi; shamol ularni uchirib ketdi, shundayki, ulardan asar ham topilmadi. Haykalga urilgan o‘sha tosh esa ulkan bir tog‘ga aylandi va butun yer yuzini to‘ldirdi. Tush mana shudir; endi uning ta’birini shoh huzurida aytamiz. Doniyor 2:31–36.
Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.
Navuxadnazar tushida Muqaddas Kitob bashoratidagi shohliklar uning davridan to oxirgi kunlargacha aniqlab berildi; o‘sha paytda Danielning Navuxadnazarga taqdim etilishida hamda qo‘lsiz kesib olingan toshda ifoda etilgan yuz qirq to‘rt ming kishi, tasvirdagi yer yuzidagi shohliklarni vayron qiladi va shu tosh keyin butun yer yuzini to‘ldiradigan tog‘ga aylanadi. Bu tush keyingi kunlar haqida, ya’ni yuz qirq to‘rt ming kishiga oxirgi bashoratli sir ochib beriladigan bashoratdagi o‘tish nuqtasi haqida edi.
As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.
Shunda ular haqiqiy protestant shoxining bayrog‘i sifatida uchinchi farishtaning xabarini halok bo‘layotgan dunyoga olib boradilar. Bu xabar Qo‘shma Shtatlardagi yakshanba qonuni paytida, hayvonning tamg‘asi majburan qabul qildirilganda, baland nido darajasiga ko‘tariladi. O‘sha farmondan oldin, oxirgi kunlarda Doniyor orqali ifodalanganlar hayvon suratining sinovi bilan yuzma-yuz qilinishi lozim. Bu sinov ko‘zga ko‘rinadigan sinovdir va yakshanba qonuni haqidagi farmonni yuzaga keltiradigan harakatlar Doniyor orqali ifodalanganlar tomonidan ko‘rilishini talab qiladi. Ular zulmat ichida yashirilgan surat sinovini ko‘rishga imkon beradigan ilohiy uslubiyatni tanlagan-tanlamaganliklarini aniqlash uchun sinaladilar. Ularning sinovi shaxsiy tavozega kelishni va e’tirofni o‘z ichiga oladi. Bu Doniyorga tushlar va vahiylarda idrok berilganini tan olishni ham o‘z ichiga oladi, chunki agar ular sahroda nido qilayotgan Doniyorning ovoziga quloq solishdan bosh tortsalar, bu Masihning kunlarida Yahyo Cho‘mdiruvchining xabarini rad etganlar kabidir.
Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.
Opa Uayt bizga Doniyor va Vahiy kitoblari bir-birini to‘ldirishini bildiradi, va u qo‘llagan “to‘ldirmoq” so‘zi mukammallikka yetkazish ma’nosini anglatadi. 2023-yil iyul oyining oxirida Yahudo qabilasining Arsloni inoyat muddati yopilishidan sal oldin qilishni va’da qilganidek, Iso Masihning Vahiyini muhrdan ochishni boshladi. Buni amalga oshirar ekan, U ilgari to‘g‘ri tushunilgan, ammo endi oxirgi kunlar manzarasida anglanishi lozim bo‘lgan Muqaddas Kitob haqiqatlarini aniqlab berdi.
One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.
Bu haqiqatlardan biri — Vahiy kitobining o‘n birinchi bobidagi ikki guvohdir. Yana biri esa Vahiy kitobining o‘ninchi bobidagi “yetti momaqaldiroq”ning mukammal bajo keltirilishi bo‘lgan tarixdir. U 2020-yil 18-iyuldagi umidsizlik haqida so‘zlaydigan muqaddas islohot yo‘nalishlaridan haqiqatlarni yuzaga chiqardi. U muqaddas islohot yo‘nalishlarining har birida mavjud bo‘lgan, birinchi xabarning quvvatlantirilishi tarixidan tortib hukmgacha bo‘lgan tarixni tasvirlaydigan to‘rtta belgi-nishondan ilgari hech qachon anglab yetilmagan tarzda foydalandi. Doniyor kitobining ikkinchi bobi ushbu tushunchalarning ko‘pini kamolga yetkazadi, biroq bu chuqur haqiqatlar Alpha va Omega deb belgilangan metodologiyani qabul qilishdan bosh tortadiganlar uchun zulmat ichida yashiringandir.
In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.
Doniyor kitobining ikkinchi bobini o‘rganishni yakunlar ekanmiz, Doniyorning ikkinchi bobi orqali kamolga yetkazilgan ayrim haqiqatlar va yo‘l-belgilarni qisqacha jamlab, o‘zaro bog‘laymiz. Shu tariqa, tungi vahiyda Doniyorga ochilgan sir aynan mana shu haqiqatlarni ifodalashini ko‘rsatamiz.
We will set forth the summary and conclusion in the next article.
Xulosa va yakuniy xulosani keyingi maqolada bayon qilamiz.
“The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.
“Egamiz odamlarni ularning xatolari va ortga qaytishlari ichida qarshi olish uchun O‘zi belgilagan vositalarga ega. Uning xabarchilari ularni uyquchan holatlaridan uyg‘otish va hayotning qimmatli so‘zlarini, ya’ni Muqaddas Bitiklarni, ularning fahmiga ochish uchun ravshan guvohlik berishga yuborilgan. Bu kishilar shunchaki va’zgo‘ylar emas, balki xizmatkorlar, nur tashuvchilar, sodiq soqchilar bo‘lishlari kerak; ular tahdid solayotgan xavfni ko‘rib, xalqni ogohlantiradilar. Ular Masihga o‘zlarining jiddiy g‘ayratlarida, mulohazali farosatlarida, shaxsiy sa’y-harakatlarida, qisqasi, butun xizmatlarida o‘xshashlari lozim. Ular Xudo bilan hayotiy aloqaga ega bo‘lishlari va Eski hamda Yangi Ahdning bashoratlari hamda amaliy saboqlari bilan shu qadar yaqindan tanish bo‘lishlari kerakki, Xudo kalomining xazina xonasidan yangi va eski narsalarni keltira olsinlar.” Testimonies, 5-jild, 251.