The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.
Eski Ahdda faqat Doniyor kitobida uchraydigan “soat” so‘zi doimo qandaydir hukm bilan bog‘liqdir. Uchinchi bobda u, Shadrax, Meshax va Abednego orqali ifodalangan bayroq alomatiga urg‘u berilgan holda, yakshanba qonunini ifodalaydi.
In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.
To‘rtinchi bobda u birinchi farishtaning xabari ogohlantirishining 1798-yildagi yetib kelishini ifodalaydi. To‘rtinchi bobda ikkinchi marta qo‘llanganda, u 1844-yil 22-oktabrda tergov hukmining ochilishini ifodalagan. To‘rtinchi bobda “soat” so‘zining ikki qo‘llanilishi 1798-yildan 1844-yilgacha bo‘lgan birinchi va ikkinchi farishtalar xabarlarining tarixini ifodalaydi. O‘sha tarix Vahiy kitobining o‘ninchi bobidagi yetti momaqaldiroqning tarixidir. Yetti momaqaldiroq to‘rtinchi bobda “soat” so‘zining ikki marta qo‘llanishi orqali ifodalanadi va shuning uchun u, shuningdek, 1989-yildan yaqinlashib kelayotgan Yakshanba qonunigacha bo‘lgan uchinchi farishtaning tarixini ham ifodalaydi.
In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.
Beshinchi bobda “soat” so‘zi ham Yakshanba qonunini ifodalaydi, biroq u yerda urg‘u Muqaddas Kitob bashoratidagi oltinchi shohlik — Amerika Qo‘shma Shtatlarining nihoyasiga qaratilgan bo‘lib, bu holat Muqaddas Kitob bashoratidagi birinchi shohlik — Bobilning nihoyasi bilan timsollangan. Uchinchi bobda urg‘u o‘choq ichidagi alomatga qaratilgan edi, ammo beshinchi bobda urg‘u Belshazarning taqdiri va unga xos hukm ustidadir, garchi oxir-oqibat Doniyor hikoyaga kirib kelib, alomatni timsollasa ham.
At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.
Yakshanba qonuni chog‘ida Navuxodonosorning bag‘ishlashi va Belshazarning o‘limidagi “soat” namoyon etiladi. To‘rtinchi bobda hukmning ochilishi sifatida ifodalangan “soat” 1844-yil 22-oktabrda tergov hukmining ochilishini ko‘rsatadi, shuningdek, u Yakshanba qonuni chog‘ida ijro hukmining ochilishini ham ko‘rsatadi. 1844-yil 22-oktabrda samoviy ma’badda hukm kitoblarining ochilishi bo‘ladimi, yoki najotni rad etganlar ustiga keltirilgan Xudoning hukmining boshlanishi bo‘ladimi, Yakshanba qonuni chog‘ida ijro hukmining boshida yaqinlashayotgan hukm haqidagi ogohlantirishning har ikkisi ham Doniyorning to‘rtinchi bobida “soat” so‘zining birinchi qo‘llanishi orqali ifodalanadi, va hukmning bu ikki turidan qaysi biri bo‘lmasin, uning haqiqiy boshlanishi to‘rtinchi bobda “soat” so‘zining ikkinchi marta qo‘llanishi orqali ifodalanadi.
The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.
Doniyor tomonidan qo‘llangan “soat” so‘zining grammatik atamasi shundan iboratki, u “polisemiya”dir. Polisemiya — turli ta’riflarga ega bo‘lgan, ammo ularning barchasi bir xil sarlavha ostida jamlanishi mumkin bo‘lgan so‘zdir. Doniyor “soat” so‘zini ishlatgan besh holatning barchasi hukmga ishora qiladi, biroq ularning har biri yo Xudoning qasoskor hukmining, ya’ni Uning ijro etuvchi hukmining, yoki Xudoning tergov qiluvchi hukmining turli jihatlarini yoritadi; bunda U kim najot topishi yoki topmasligini belgilamoqda. 1844-yil 22-oktabrda boshlangan tergov qiluvchi hukm bo‘ladimi yoki yaqinda keladigan yakshanba qonuni bilan boshlanadigan ijro etuvchi hukm bo‘ladimi, har ikkala hukm ham o‘z tabiatiga ko‘ra bosqichma-bosqichdir. Xudoning qasoskor, ya’ni ijro etuvchi hukmi yakshanba qonunida boshlanadi va izchil ravishda kuchayib borib, oxir-oqibat insoniyat sinov muddatining yopilishiga hamda so‘nggi yetti baloga yetib boradi.
Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.
Doniyor kitobining beshinchi bobida “soat” so‘zi Xudoning ijro etuvchi hukmini — Belshazarning o‘limi va u hukmronlik qilgan xalqning tugashi orqali ifodalangan hukmni — tasvirlash uchun qo‘llanadi.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
O‘sha soatda odam qo‘lining barmoqlari paydo bo‘lib, shoh saroyining devoridagi suvoq ustiga, qandilning ro‘parasiga yozdi; va shoh yozayotgan qo‘lning qismini ko‘rdi. Doniyor 5:5.
The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.
Ijro etuvchi hukm Yakshanba qonuni paytida boshlanadi; bu, shuningdek, Navuxadnazar tomonidan oltin haykalning bag‘ishlanishi bilan ham tasvirlangan. Ammo o‘sha “soat” ko‘proq Yakshanba qonuni paytida yuzaga keltirilgan inqirozda Xudoning xalqining qutqarilishiga taalluqlidir. Tir fohishasining, shuningdek Amerika Qo‘shma Shtatlarining ijro etuvchi hukmi Yakshanba qonuni paytida boshlanadi; bu esa Doniyor kitobida hukmning ramzi bo‘lgan “soat”dir.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Va men osmondan yana bir ovozni eshitdim; u shunday der edi: “Ey Mening xalqim, uning gunohlariga sherik bo‘lib qolmasligingiz va uning balolaridan ulush olmasligingiz uchun undan chiqinglar. Chunki uning gunohlari osmongacha yetib bordi, va Xudo uning nohaqliklarini yodga oldi. U sizlarga qanday qaytargan bo‘lsa, sizlar ham unga shunday qaytaringlar; uning ishlariga ko‘ra unga ikki hissa qilib qaytaringlar: u to‘ldirgan kosada unga ikki hissa qilib to‘ldiringlar. U o‘zini qanchalik ulug‘lagan va aysh-ishratda yashagan bo‘lsa, unga shunchalik azob va motam beringlar; chunki u o‘z yuragida: ‘Men malika bo‘lib o‘tiribman, men beva emasman va hech qachon motam ko‘rmayman’, deydi. Shuning uchun uning balolari bir kunda keladi: o‘lim, motam va ocharchilik; va u butunlay olovda kuydiriladi. Chunki uni hukm qiluvchi Rabbiy Xudo qudratlidir. Va yer yuzining podshohlari, u bilan zino qilgan va aysh-ishratda yashaganlar, uning kuyishidan chiqqan tutunni ko‘rganlarida, u uchun yig‘laydilar va unga aza tutadilar. Uning azobidan qo‘rqib, uzoqda turib, shunday deydilar: ‘Voy, voy, ey buyuk shahar Bobil, ey qudratli shahar! Chunki hukming bir soatda yetib keldi.’ Vahiy 18:4–10.”
The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.
Qo‘shma Shtatlardagi yakshanba qonuni — ijro hukmining boshlanishi bo‘lib, u ham bosqichma-bosqich davom etadi — hali ham Bobilda bo‘lgan Xudoning farzandlari bayroq orqali chaqirib chiqariladigan “soat”da boshlanadi. Aynan o‘sha “soat”da hukm “o‘sha buyuk shahar — Bobil” ustiga keladi. “Soat” so‘zi bilan ifodalangan uning hukmi, Xudoning boshqa suruvi Bobildan chaqirib chiqariladigan davrni qamrab oladi.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Va o‘sha kunda Yessayning ildizi bo‘lur, u xalqlar uchun bir bayroq bo‘lib turur; unga g‘ayriyahudiylar intilurlar; va uning oromgohi ulug‘vor bo‘lur. Va o‘sha kunda shunday bo‘lurki, Egamiz O‘z xalqining omon qolgan qoldig‘ini qaytarib olish uchun ikkinchi bor qo‘lini cho‘zar; ular Ossuriyadan, Misrdan, Patrosdan, Kushdan, Elamdan, Shinordan, Xamatdan va dengiz orollaridan qolgan bo‘lurlar. Va U xalqlar uchun bir bayroq ko‘tarur, Isroilning quvilganlarini yig‘ar va Yahudoning tarqalganlarini yerning to‘rt burchagidan jam qilur. Ishayo 11:10–12.
The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.
1844-yilda birinchi farishta harakati orqali Rabbiy odamlarni Bobildan chaqirib chiqardi, va o‘sha tarixning ikkinchi farishtasi oxirgi kunlarda, “Rabbiy O‘z xalqining qoldig‘ini qayta tiklab olish uchun ikkinchi marta yana qo‘l uzatadigan” paytda takrorlanishi kerak. U “yana” chaqirib chiqayotgan xalqning qoldig‘i bayroq emas, chunki bayroq “Yessayning ildizi”dir; u “g‘ayriyahudiylar izlaydigan” “bayroq” sifatida qad ko‘taradi. Xudo ikkinchi marta xalqlarni Bobildan chaqirib chiqaradi.
He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.
U buni avvalo “Isroilning quvgʻin qilinganlarini”, ya’ni “Yahudoning tarqalib ketganlarini” yigʻish orqali amalga oshiradi; ular “yerning toʻrt burchagidan” keladilar va Vahiy kitobining o‘n birinchi bobidagi ko‘chada uch yarim kun o‘lik holda yotishning oxirida, Hizqiyoning o‘lik va quruq suyaklar vodiysi orqali o‘tadigan o‘sha paytda, bir joyga to‘planadilar.
The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.
“Qudratli shahar” bo‘lgan “Bobil” ustidan ijro etiluvchi hukm boshlanadigan “soat” Vahiyning o‘n birinchi bobidagi “buyuk zilzila”ning ayni o‘sha “soat”idir. Xudoning ijro etiluvchi hukmi o‘sha “soat”da boshlanadi, chunki Vahiy kitobining o‘n birinchi bobida zilzilaning “soat”ida o‘ldirilgan yetti ming kishi bor. O‘sha yetti ming kishi odatdagidan “yetti baravar” qizdirilgan o‘choqqa Shadrax, Meshax va Abednegoni tashlar ekan, halok bo‘lgan Navuxadnazarнинг “eng qudratli odamlari” bilan ifodalangan edi. Fransuz inqilobida “yetti ming” Fransiyaning qirollik tabaqasini, ya’ni uning qudratli kishilarini ifodalagan. Beshinchi bobda nafaqat Belshazar o‘ldirilgan, balki uning lashkari ham yo‘q qilingan edi. Yakshanba qonunining “soat”i Xudoning xalqi o‘choqqa tashlanishi bilan ifodalangan quvg‘inni boshlaydi, ammo u, shuningdek, buyuk shahar Bobil ustidan Xudoning ijro etiluvchi hukmi boshlanishini ham belgilaydi.
It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.
Bu, shuningdek, Vahiy kitobining o‘n birinchi bobidagi buyuk zilzilaning “soati”dir; o‘sha paytda tubsiz chuqurlikdan chiqqan maxluq tomonidan ko‘chada o‘ldirilgan, ilgari o‘lik bo‘lgan suyaklar bir bayroq-alomat sifatida osmonga ko‘tariladi. Shuningdek, aynan o‘sha “soat”da uchinchi Vay, ya’ni yettinchi karnay ham yangraydi. Yettinchi karnay — uchinchi Vaydir, va o‘sha yakuniy Vay karnayining maqsadi nafaqat yakshanba ibodatini majburan joriy etuvchilar ustiga hukm keltirish, balki xalqlarni ham g‘azablantirishdir. Uchinchi Vay, yettinchi karnay va xalqlarning g‘azablantirilishi — bularning barchasi Islomning bashoratli roliga taalluqli ramzlardir, va ularning barchasi buyuk zilzilaning “soati” ichiga joylashtirilgan.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.
Va ular osmondan ularga shunday degan baland ovozni eshitdilar: “Bu yerga ko‘tarilinglar”. Va ular bulut ichida osmonga ko‘tarildilar; dushmanlari esa ularni ko‘rdilar. Va ayni o‘sha soatda qattiq zilzila yuz berdi, shaharning o‘ndan bir qismi qulab tushdi, va zilzilada yetti ming kishi halok bo‘ldi; qolganlari esa dahshatga tushib, osmon Xudosiga ulug‘vorlik berdilar. Ikkinchi voy o‘tib ketdi; mana, uchinchi voy tez kelmoqda. Va yettinchi farishta karnay chaldi; va osmonda baland ovozlar bo‘lib, shunday dedilar: “Bu dunyoning shohliklari Rabbimizning va Uning Masihining shohliklari bo‘ldi, va U abadulabad hukmronlik qiladi”. Va Xudoning oldida taxtlarida o‘tirgan yigirma to‘rt oqsoqol yuztuban yiqilib, Xudoga sajda qildilar, shunday deb: “Senga shukr aytamiz, ey Qodir Tangri Egamiz, bor bo‘lgan, bo‘lgan va kelajak Zot, chunki Sen O‘zingga buyuk qudratingni olding va hukmronlik qilding. Va xalqlar g‘azablandi, ammo Sening g‘azabing keldi, va o‘liklarning hukm qilinadigan vaqti yetdi, shuningdek qullaring bo‘lgan payg‘ambarlarga, azizlarga va ismingdan qo‘rqadigan kichigu ulug‘larga mukofot beradigan, hamda yerni halok qiluvchilarni halok qiladigan vaqt yetdi”. Vahiy 11:12–18.
Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.
Hizqiyolning quruq suyaklari “bulut ichida osmonga” ko‘tariladi; va ularning “dushmanlari” Navuxadnazar musiqasi chalina boshlagan, Tir fohishasi kuylay boshlagan va murtad Isroil raqsga tusha boshlagan “soatda” “ularni” ko‘radilar. Murtad Isroil soxta payg‘ambarni ifodalaydi, shoh Navuxadnazar ajdahodir, Tir fohishasi esa mahluqdir. Raqs Ilyos haqidagi hikoyada Baal payg‘ambarlari va ashera butzorining payg‘ambarlari orqali tasvirlangan. U, shuningdek, Hirodiyaning qizi Salomaning raqsi orqali ham tasvirlangan. Baal — soxta erkak xudo, Ashtorot esa ayol ma’buda bo‘lgan butzor payg‘ambarlaridir. Ular birgalikda jamoat (ayol) va davlat (erkak)ning birikmasini ifodalaydilar. Ular birgalikda Amerika Qo‘shma Shtatlarining soxta payg‘ambarini ifodalaydilar. Salome soxta payg‘ambar Rimning qizi ekanini, uning surati esa Amerika Qo‘shma Shtatlarida jamoat va davlatning birikmasi ekanini ko‘rsatadi.
Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.
Shuning uchun o‘sha vaqtda ayrim Xaldeylar yaqin kelib, yahudiylarni aybladilar. Ular so‘z olib shoh Navuxadnazzarga dedilar: “Ey shoh, abad yashagin. Sen, ey shoh, shunday farmon chiqargansanki, karnay, nay, arfa, sambuka, zabur, dulcimer va har turli musiqa ovozini eshitgan har bir kishi yiqilib, oltin haykalga sajda qilsin; kim yiqilib sajda qilmasa, alangali olovli pechning o‘rtasiga tashlansin. Sen Bobil viloyatining ishlarini boshqarishga tayinlagan ayrim yahudiylar bor: Shadrax, Meshax va Abednego; bu kishilar, ey shoh, seni mensimadilar: ular sening xudolaringa xizmat qilmaydilar va sen tiklagan oltin haykalga sajda qilmaydilar.” Doniyor 3:8–12.
In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.
O‘sha “soat”da Shadrax, Meshax va Abednegoning dushmanlari ularning yirtqichning tamg‘asini qabul qilishdan bosh tortganini ko‘rdilar va shundan so‘ng belgilangan hukmni ijro etishni so‘rab shohga iltimos qildilar. O‘sha “soat”da yer yirtqichiga (zilzilaga) qarshi turadigan silkinish bo‘lgan yakshanba qonuni bilan Navuxadnazorning g‘azabi va qahr-u furyosi namoyon bo‘ladi.
Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.
So‘ng Navuxadnazar g‘azab va qattiq qahr ichida Shadrax, Meshax va Abednegoni olib kelishni buyurdi. Shunda bu kishilarni shoh huzuriga olib kelishdi. Doniyor 3:13.
The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.
Xudoning ikki guvohiga (Shadrax, Meshax va Abednego) qarshi amalga oshiriladigan quvg‘in, ular sajda qilishdan bosh tortganlarida, yoki Vahiy kitobining o‘n birinchi bobida aytilganidek — oyoqlari ustida turganlarida amalga oshiriladi.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Uch yarim kundan so‘ng, Xudodan kelgan hayot Ruhi ularning ichiga kirdi, va ular oyoqqa turdilar; ularni ko‘rganlarning ustiga esa buyuk qo‘rquv tushdi. Va ular osmondan o‘zlariga shunday degan baland bir ovozni eshitdilar: Bu yerga ko‘tarilinglar. Va ular bulut ichida osmonga ko‘tarildilar; dushmanlari esa ularni ko‘rib turdilar. Vahiy 11:11, 12.
Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.
Ta’zim qilishdan bosh tortib, ular Hizqiyolning qudratli lashkari singari oyoqlarida turadilar. Ular AQShda cherkov va davlat ittifoqining shakllanishiga qarshi guvohlik beruvchi muhrlash xabarini qabul qilib, so‘ngra uni e’lon qilganlarida turadilar; bu xabar yaqin orada keladigan Yakshanba qonuni haqida ogohlantiradi hamda Xudoning qasoskor hukmi uchinchi Voyning Islom orqali amalga oshirilish arafasida ekanini ko‘rsatadi. Yarim Tun Faryodi xabari ikkinchi bobda Doniyorga ochib berilgan “sir” bilan ifodalanadi, va Xudoning oxirgi kunlardagi xalqi o‘sha “haqiqat”da qat’iy qaror topganida, yaqinlashib kelayotgan zilzila ularni silkita olmaydi va silkitmaydi.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Battle Creekdagi ish ham xuddi shu tartibdadir. Sanatoriyadagi rahbarlar imonsizlar bilan aralashib ketganlar, ularni o‘z kengashlariga u yoq-bu yoqdan qabul qilganlar, ammo bu xuddi ko‘zlari yumuq holda ishga kirishishga o‘xshaydi. Ular har qanday paytda ustimizga yopirilishi mumkin bo‘lgan narsani ko‘ra olish uchun farosatga ega emaslar. Umidsizlik, urush va qon to‘kish ruhi bor, va bu ruh zamonning mutlaq oxirigacha kuchayib boradi. Xudoning xalqi peshonalarida muhrlangachoq — bu ko‘rinadigan biror muhr yoki belgi emas, balki haqiqatda ham aqliy, ham ruhiy jihatdan shunday mustahkam qaror topishki, ular endi qimirlatib bo‘lmaydigan bo‘lsinlar — Xudoning xalqi muhrlanib, silkinish uchun tayyor bo‘lishi bilanoq, u keladi. Darhaqiqat, u allaqachon boshlangan. Xudoning hukmlari hozir yurt uzra turibdi, toki bizga ogohlantirish bersin, shunda biz nima kelayotganini bilaylik.” Manuscript Releases, 10-jild, 252.
The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.
Muhrlash avvaliga insonlar ko‘ra olmaydigan, ammo keyinchalik hamma tomonidan ko‘rinadigan bir belgini anglatadi. Xudoning xalqi Doniyor kitobining ikkinchi bobida vahiy qilingan “sir” orqali ifodalangan Yarim tun faryodining xabarini qabul qilganlarida, ular hayvonning tamg‘asiga olib boradigan hayvon suratining “sir”ini qabul qilgan bo‘ladilar; u esa Islom orqali amalga oshiriladigan Xudoning hukmini keltiradi. Bu “umidsizlik, urush va qon to‘kish ruhi” kuchayib borayotgan bir paytda sodir bo‘ladi. O‘sha vaqt hozirning o‘zidir. Bu Adventizm rahbarlari Laodikiya ko‘rligi sababli ko‘ra olmaydigan paytda yuz beradi. Yarim tun faryodida yakun topadigan muhrlash jarayoni davomida muhr dono bokiralarning peshonalariga bosiladi, ammo u ko‘rinmaydi. Shadrax, Meshax va Abednego Nebukadnetsar bilan bo‘lgan muloqotlari orqali tasvirlanganidek, haqiqatda sobit qolganlarni ifodalaydi.
Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.
Nabuxadnazar ularga murojaat qilib dedi: “Ey Shadrax, Meshax va Abednego, rostdan ham mening xudolarimga xizmat qilmaysizlarmi va men o‘rnatgan oltin butga sajda qilmaysizlarmi? Endi agar karnay, nay, chang, sambuka, zabur, dulcimer va har xil musiqa sadolarini eshitgan vaqtingizda yiqilib, men yasagan butga sajda qilishga tayyor bo‘lsangiz, yaxshi; ammo agar sajda qilmasangiz, o‘sha zahoti alangali olovli pechning ichiga tashlanasizlar; va qaysi xudo sizlarni mening qo‘limdan qutqara olar ekan?” Shadrax, Meshax va Abednego podshohga javob berib dedilar: “Ey Nabuxadnazar, bu ish xususida senga javob qaytarishga ehtiyojimiz yo‘q. Agar shunday bo‘lsa, biz xizmat qilayotgan Xudoyimiz bizni alangali olovli pechdan qutqarishga qodirdir, va ey podshoh, U bizni sening qo‘lingdan ham qutqaradi. Ammo bunday bo‘lmagan taqdirda ham, ey podshoh, senga ma’lum bo‘lsinki, biz sening xudolaringga xizmat qilmaymiz va sen o‘rnatgan oltin butga sajda qilmaymiz.” Doniyor 3:14–18.
Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.
Shundan keyin o‘sha uch munosib ko‘rinadigan Xudoning muhrini namoyon qiladilar. Faqat avval ichlarida ko‘rinmaydigan muhrga ega bo‘lganlargina, u ko‘rinishi zarur bo‘lgan zamonda Xudoning muhrini namoyon etishda ishtirok etadilar.
Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.
Shunda Navuxadnazar g‘azabga to‘lib ketdi va uning chehrasi Shadrax, Meshax va Abednegoga qarshi o‘zgardi; shuning uchun u gapirib, pechni odatdagidan yetti hissa ortiq qizdirishni buyurdi. So‘ng u o‘z lashkaridagi eng qudratli yigitlarga Shadrax, Meshax va Abednegoni bog‘lab, yonib turgan olovli pechga tashlashni amr qildi. Shunda bu kishilar ustki kiyimlari, ishtonlari, salla va boshqa kiyimlari bilan bog‘lanib, yonib turgan olovli pechning ichiga tashlandilar. Podshohning buyrug‘i shoshilinch bo‘lgani va pech nihoyatda qizdirilgani bois, Shadrax, Meshax va Abednegoni ko‘tarib borgan kishilarni olov alangasi o‘ldirdi. Shadrax, Meshax va Abednego bo‘lgan bu uch kishi esa bog‘langan holda yonib turgan olovli pechning ichiga yiqildilar. Shunda podshoh Navuxadnazar hayratga tushdi, shoshilib o‘rnidan turdi va maslahatchilariga gapirib dedi: “Biz olovning ichiga bog‘langan holda uch kishini tashlamaganmidik?” Ular podshohga javoban dedilar: “To‘g‘ri, ey podshoh.” U javob berib dedi: “Mana, men to‘rt kishini bo‘shatilgan holda olovning ichida yurayotganini ko‘ryapman, ularga hech zarar yetmagan; to‘rtinchisining ko‘rinishi esa Xudoning O‘g‘liga o‘xshaydi.” Doniyor 3:19–25.
The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.
So‘ng, Shadrax, Meshax va Abednego orqali ifodalangan ikki guvoh bayroq singari yuksaltiriladi, va shundan keyin muhr ko‘rinadi.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.
“Muqaddas Ruhning ishi dunyoni gunoh, solihlik va hukm to‘g‘risida ishontirishdir. Dunyo faqat haqiqatga ishonadiganlarning haqiqat orqali muqaddas qilinganini, yuksak va muqaddas tamoyillar asosida ish tutayotganini, Xudoning amrlarini bajaradiganlar bilan ularni oyoq osti qiladiganlar o‘rtasidagi ajratuvchi chiziqni yuksak, ulug‘vor ma’noda namoyon etayotganini ko‘rish orqali ogohlantirilishi mumkin. Ruhning muqaddas qilishi Xudoning muhriga ega bo‘lganlar bilan soxta dam olish kunini tutadiganlar o‘rtasidagi farqni ayon qiladi. Sinov kelganda, mahluqning tamg‘asi nima ekani ravshan ko‘rsatiladi. Bu — yakshanbani tutishdir. Haqiqatni eshitganidan keyin ham bu kunni muqaddas deb bilishda davom etadiganlar zamonlar va qonunlarni o‘zgartirishni o‘ylagan gunoh odamining belgisini ko‘taradilar. Bible Training School, December 1, 1903.”
At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.
Yakshanba qonuni joriy etilganda, Amerika Qo‘shma Shtatlari o‘zining bashoratdagi vazifasini amalga oshirish uchun Birlashgan Millatlar Tashkilotiga yuzlanadi. U, Salomaning raqsi bilan ifodalanganidek, o‘zi ko‘rsatadigan mo‘jizalar orqali dunyoni aldaydi. U o‘zining aldov raqsini ijro etar ekan, Tir fohishasi o‘z qo‘shiqlarini kuylaydi, va Navuxadnazarning orkestri musiqani chaladi. Amerika Qo‘shma Shtatlari dunyoni bu qo‘shiqni qabul qilishga va surat oldida sajda qilishga majburlashda boshchilik qiladi.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Va men yerdan chiqayotgan boshqa bir hayvonni ko‘rdim; uning qo‘zichoqnikiga o‘xshash ikki shoxi bor edi, va u ajdaho kabi so‘zlar edi. U o‘zidan oldingi birinchi hayvonning butun hokimiyatini uning huzurida amalga oshirar va yer yuzini hamda unda yashovchilarni o‘limli yarasi tuzalgan birinchi hayvonga sajda qildirar edi. U buyuk mo‘jizalar ko‘rsatadi, hatto insonlar ko‘z o‘ngida osmondan yerga olov tushiradi. Va hayvon huzurida ko‘rsatishga qudrati bo‘lgan o‘sha mo‘jizalar orqali yer yuzida yashovchilarni aldaydi; yer yuzida yashovchilarga, qilichdan yara yegan, ammo tirik qolgan hayvon uchun bir timsol yasashlari kerakligini aytadi. Unga hayvon timsoliga jon ato etish qudrati berilgan edi, toki hayvon timsoli ham so‘zlasin va hayvon timsoliga sajda qilmaydiganlarning barchasi o‘ldirilsin. U barchani — kichik va ulug‘ni, boy va kambag‘alni, ozod va qulni — o‘ng qo‘liga yoki peshonasiga bir tamg‘a olishga majbur qiladi. Va shunday qiladiki, hayvonning tamg‘asiga, yoki uning nomiga, yoki uning nomining soniga ega bo‘lgan kishidan boshqa hech kim oldi-sotdi qila olmaydi. Mana, hikmat shundadir. Aql-idrokka ega bo‘lgan kishi hayvonning sonini hisoblasin; chunki bu insonning sonidir; va uning soni Olti yuz oltmish oltidir. Vahiy 13:11–18.
Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.
So‘nggi kunlarda Misr dunyoni (o‘sha paytda Birlashgan Millatlar Tashkiloti tomonidan boshqariladigan dunyoni) ifodalaydi, biroq yordam so‘rab Misrga yuz tutadiganlarga (Qo‘shma Shtatlarga) qarshi bir “Voy” (Islomning ramzi) e’lon qilingan. Uch nafar sodiq kishi o‘choqqa tashlanib, dunyo uchun bayroq-belgi bo‘lganda, o‘choq aslida Navuxadnazarning o‘chog‘i emas.
Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.
Yordam uchun Misrga tushadiganlarning holiga voy! Ular otlarga tayanadilar, jang aravalariga ishonadilar, chunki ular ko‘pdir; suvoriylarga ishonadilar, chunki ular juda qudratlidir; ammo Isroilning Muqaddas Zotiga qaramaydilar va Egamizni izlamaydilar! Holbuki, U ham donodir, balo keltiradi va O‘z so‘zlarini qaytarib olmaydi; balki yovuzlik qiluvchilarning xonadoniga va nohaqlik qiluvchilarga yordam beruvchilarning yordamiga qarshi turadi. Endi misrliklar Xudo emas, odamdirlar; ularning otlari esa ruh emas, tanadir. Egamiz O‘z qo‘lini uzatganida, yordam beruvchi ham qoqiladi, yordam oluvchi ham yiqiladi, va ularning hammasi birgalikda halok bo‘ladi. Chunki Egamiz menga shunday dedi: O‘lja ustida o‘kirayotgan sher va yosh sherga qarshi ko‘plab cho‘ponlar chaqirilganda, u ularning ovozidan qo‘rqmaydi va ularning shovqinidan o‘zini past tutmaydi; xuddi shunday Lashkarlar Egasi bo‘lgan Egamiz Sion tog‘i va uning tepaligi uchun jang qilmoq uchun tushib keladi. Uchar qushlar kabi, Lashkarlar Egasi bo‘lgan Egamiz Quddusni himoya qiladi; himoya qilib, uni qutqaradi; ustidan o‘tib, uni asraydi. Isroil o‘g‘illari chuqur isyon qilgan Zotga qaytinglar. Chunki o‘sha kunda har kim o‘z qo‘llaringiz sizlarga gunoh uchun yasagan kumush butlarini va oltin butlarini uloqtirib tashlaydi. Shunda Ossuriya qudratli odamning qilichi bilan emas, oddiy odamning qilichi bilan emas, yiqiladi; qilich uni yutib yuboradi; u esa qilichdan qochadi, uning yigitlari esa mag‘lub bo‘ladilar. U qo‘rqqanidan o‘z qal’asiga qochib o‘tadi, amirlari esa bayroqdan dahshatga tushadilar, deydi Egamiz, Uning olovi Siondadir va Uning tandiri Quddusdadir. Ishayo 31:1–9.
Jerusalem is the furnace the world will look to, and they will see four men walking therein.
Quddus butun dunyo nigoh tikadigan tandirdir, va ular uning ichida to‘rt kishining yurib borayotganini ko‘radilar.
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.
Shunda Navuxadnazar yonib turgan qizdirilgan o‘choqning og‘ziga yaqin kelib, gapirib dedi: “Ey Shadrax, Meshax va Abednego, Taoloyi Xudoning qullari, chiqinglar va bu yoqqa kelinglar”. Shunda Shadrax, Meshax va Abednego olovning o‘rtasidan chiqib keldilar. So‘ng amirlar, hokimlar, lashkarboshilar va podshohning maslahatchilari bir joyga yig‘ilib, bu kishilarni ko‘rdilar: olov ularning badanlari ustidan hech qanday qudratga ega bo‘lmagan edi; boshlaridagi bir tol soch ham kuymagan, kiyimlari ham o‘zgarmagan, ularga olovning hidi ham urmagan edi. Shunda Navuxadnazar gapirib dedi: “Shadrax, Meshax va Abednegoning Xudosi muborak bo‘lsin! U O‘z farishtasini yuborib, O‘ziga ishongan qullarini qutqardi; ular podshohning amrini o‘zgartirib, o‘z tanalarini topshirdilar, toki o‘z Xudosidan boshqa hech qanday xudoga xizmat qilmasinlar va sajda qilmasinlar”. Doniyor 3:26–28.
Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.
So‘ngra Navuxodonosor yana bir farmon chiqardi. Bu farmon oxirgi kunlardagi yakuniy farmonni ramziy tarzda ifodalaydi. U o‘lim farmonini chiqaradi; osmon Xudosini ulug‘lashga bo‘lgan ojizona urinishida bu, aslida, dunyo oxiridagi o‘lim farmonining bashoratli ramzidir. Navuxodonosor, dunyo oxiridagi bir podshohni ifodalagan holda, Rim fohishasi bilan zino qiladigan ajdahoning o‘nta podshohining ramzidir. Bashoratli manzaradagi navbatdagi farmon o‘lim farmonidir, va Navuxodonosor o‘z davri uchun bir e’lon berayotgan bo‘lsa-da, u aslida oxirgi kunlardagi uch karra ittifoqning so‘nggi farmonini ifodalayapti. Bu farmon sinov muddati tugaganidan keyin kuchga kiritiladigan, ammo Xudoning xalqiga qarshi hech qachon ijro etilmaydigan o‘lim farmonidir.
Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.
Shuning uchun men farmon chiqaraman: Shadrax, Meshax va Abednego Xudosiga qarshi noma’qul biror narsa gapiradigan har qanday xalq, millat va til egalari bo‘lak-bo‘lak qilinsin, ularning uylari go‘ngxona qilib tashlansin; chunki bu tarzda qutqara oladigan boshqa hech bir xudo yo‘qdir. So‘ng shoh Shadrax, Meshax va Abednegoni Bobil viloyatida yuksaltirdi. Doniyor 3:29, 30.
We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.
Endi biz Doniyor kitobining dastlabki uch bobidan to‘rtinchi va beshinchi boblarni ko‘rib chiqishni boshlashimiz uchun yetarli qismini bayonga kiritdik; bu boblar “takrorlash va kengaytirish” degan bashoratli tamoyil bilan boshqariladi. Doniyorning to‘rtinchi bobi 1798-yilni va yer hayvonining boshlanishini ko‘rsatadi, Doniyorning beshinchi bobi esa yakshanba qonunini hamda yer hayvonining ajdaho kabi so‘zlaydigan davridagi nihoyasini ko‘rsatadi. Uch farishtaning xabarlari tuzilmasi ustiga qurish uchun bu ikki bob dastlabki uch bob bilan “satr ustiga satr” tarzida birlashtirilishi lozim. Shu sababli, biz avvalo “satr ustiga satr” tamoyilini diqqat bilan ta’riflaymiz.
We will continue in the next article.
Biz keyingi maqolada davom etamiz.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“Belshazzarga Xudoning irodasini bilish va uni bajarish uchun ko‘plab imkoniyatlar berilgan edi. U bobosi Navuxadnazar insonlar jamiyatidan quvg‘in qilinganini ko‘rgan edi. U mag‘rur hukmdor faxrlangan aql-idrokni uni bergan Zot tortib olganini ko‘rgan edi. U shohning o‘z saltanatidan haydalib, dala hayvonlariga hamroh qilinganini ko‘rgan edi. Ammo Belshazzarning ko‘ngilxushlikka va o‘zini ulug‘lashga bo‘lgan muhabbati u hech qachon unutmasligi lozim bo‘lgan saboqlarni o‘chirib yubordi; va u Navuxadnazarning boshiga ayon hukmlarni keltirgan gunohlarga o‘xshash gunohlarni sodir etdi. Unga marhamat bilan berilgan imkoniyatlarni behuda sovurdi, haqiqat bilan tanishib olish uchun qo‘li yetadigan imkoniyatlardan foydalanishni e’tiborsiz qoldirdi. ‘Najot topishim uchun nima qilishim kerak?’ — buyuk, ammo nodon shoh beparvolik bilan chetlab o‘tgan savol shu edi.” Bible Echo, April 25, 1898.