Daniel chapter one, represents the first angel’s message of Revelation chapter fourteen. Jehoiakim symbolically identifies that it is the empowerment of the first angel’s message, not its arrival at the “time of the end.” All prophets are identifying the “last days” of the investigative judgment, so the chapter is representing September 11, 2001, when the testing process of the one hundred and forty-four thousand began. In Malachi chapter three, that process has been represented as a cleansing process when a messenger prepares the way for the messenger of the covenant to come suddenly to his temple. The messenger that prepares the way, who is also the “voice” that cries in the wilderness is also a test, which is part of the cleansing process. In Malachi chapter three, the hundred and forty-four thousand are represented as the sons of Levi. The sons of Levi represent those who stood with the messenger Moses, in the rebellion of the golden calf which represented the image of the beast.
Doniyor kitobining birinchi bobi Vahiy kitobining o‘n to‘rtinchi bobidagi birinchi farishtaning xabarini ifodalaydi. Yohayiqim ramziy ma’noda birinchi farishtaning xabarining “oxirzamon”dagi kelishini emas, balki uning quvvatlantirilishini ko‘rsatadi. Barcha payg‘ambarlar tergov hukmining “oxirgi kunlari”ni ko‘rsatmoqdalar, shuning uchun bu bob 2001-yil 11-sentabrni, ya’ni bir yuz qirq to‘rt minglikning sinov jarayoni boshlangan vaqtni ifodalaydi. Malaki kitobining uchinchi bobida bu jarayon, ahd xabarchisi to‘satdan O‘z ma’badiga kelishi uchun yo‘l tayyorlovchi bir xabarchi paydo bo‘ladigan paytdagi poklanish jarayoni sifatida tasvirlangan. Yo‘lni tayyorlovchi xabarchi, ya’ni sahroda nido qiluvchi “ovoz” ham sinov bo‘lib, u poklanish jarayonining bir qismidir. Malaki kitobining uchinchi bobida bir yuz qirq to‘rt minglik Levi o‘g‘illari sifatida ifodalangan. Levi o‘g‘illari oltin buzoq isyonida — u hayvonning surati timsoli bo‘lgan — xabarchi Muso tarafida turganlarni ifodalaydi.
Passing the test of the image of the beast, is another biblical illustration of the second of the three tests that make up the cleansing process. The sons of Levi must pass that test before they are sealed.
Hayvon suratining sinovidan o‘tish — poklanish jarayonini tashkil etuvchi uch sinovdan ikkinchisiga oid yana bir Muqaddas Kitobiy tasvirdir. Levi o‘g‘illari muhrlanishlaridan oldin o‘sha sinovdan o‘tishlari lozim.
The sealing of Ezekiel chapters eight and nine, is another illustration of the cleansing process that began on September 11, 2001. In chapter eight, those in Jerusalem who ultimately bow down to the sun, represent the four generations of Laodicean Adventism. In chapter nine, those who receive the seal are sighing and crying for the abominations that are taking place within Jerusalem. Jerusalem is God’s church.
Hizqiyo kitobining sakkizinchi va to‘qqizinchi boblaridagi muhrlash, 2001-yil 11-sentabrda boshlangan poklanish jarayonining yana bir tasviridir. Sakkizinchi bobda oxir-oqibat quyoshga sajda qiladigan Quddusdagilar, Laodikiyalik Adventizmning to‘rt avlodini ifodalaydi. To‘qqizinchi bobda esa muhrni olganlar Quddus ichida sodir bo‘layotgan jirkanchliklar uchun fig‘on chekib, nola qilmoqdalar. Quddus — Xudoning jamoatidir.
The three angels’ messages are also an illustration of the cleansing process. The three messages represent a three-step testing process, and it is required that the sons of Levi pass the first test to even be involved with the second test. The third test is a different type of test, for it represents a test that identifies whether the sons of Levi successfully passed the first two tests. It is a prophetic litmus test. The first test is a dietary test (in spiritual terms), for it is passed or failed, based upon whether the sons of Levi accept the message provided by the Holy Spirit through Elijah, the messenger that prepares the way for the messenger of the covenant.
Uch farishtaning xabarlari, shuningdek, poklanish jarayonining bir tasviridir. Bu uch xabar uch bosqichli sinov jarayonini ifodalaydi va Levi o‘g‘illari ikkinchi sinovda ishtirok etishlari uchun avvalo birinchi sinovdan o‘tishlari talab etiladi. Uchinchi sinov esa boshqa turdagi sinovdir, chunki u Levi o‘g‘illari dastlabki ikki sinovdan muvaffaqiyatli o‘tgan-o‘tmaganini aniqlaydigan sinovni ifodalaydi. Bu bashoratli lakmus sinovidir. Birinchi sinov oziq-ovqatga oid sinovdir (ruhoniy ma’noda), chunki u Levi o‘g‘illari ahd xabarchisiga yo‘l tayyorlaydigan xabarchi bo‘lgan Ilyos orqali Muqaddas Ruh tomonidan berilgan xabarni qabul qilish-qilmasliklariga qarab, topshiriladi yoki yiqitiladi.
The first verse of the book of Revelation emphasizes the seriousness of that message. It purposely identifies that the message which the human messenger, represented as John, sends to the churches, was given to him by Gabriel, who received it from Christ, who in turn received it from the Father. The message of Elijah possesses the authority of divinity, and to reject the message of John, or Elijah, or the “voice crying in the wilderness”, is to reject the Revelation of Jesus Christ.
Vahiy kitobining birinchi oyati o‘sha xabarning jiddiyligini ta’kidlaydi. U ataylab shuni ko‘rsatadiki, Yuhanno sifatida ifodalangan insoniy xabarchi jamoatlarga yuborgan xabar unga Jabroil tomonidan berilgan, Jabroil esa uni Masihdan olgan, Masih esa o‘z navbatida uni Otadan olgan. Ilyosning xabari ilohiylik hokimiyatiga egadir, va Yuhannoning, yoki Ilyosning, yoxud “sahroda faryod qiluvchi ovoz”ning xabarini rad etish Iso Masihning Vahiyini rad etishdir.
The second test is a visual test, for once the sons of Levi have eaten the message of Elijah, that was in the hand of the angel that descended to lighten the earth with his glory, they have accepted the biblical methodology that allows them to rightly discern the signs of the times. That methodology allows the sons of Levi to recognize that those signs of the times are demonstrating that church and state are coming together in the United States, in fulfillment of the image of the beast test. More importantly, those signs of the times, when placed within the context of the sacred reform lines, are the essence of Alpha and Omega, the beginning illustrating the ending. The sacred reform lines identify that God’s people must do all in their power to cooperate in the work of preparing themselves for the seal of God.
Ikkinchi sinov — ko‘rish orqali sinovdir, chunki Levining o‘g‘illari yer yuzini o‘z ulug‘vorligi bilan yoritish uchun tushgan farishtaning qo‘lida bo‘lgan Ilyos xabarini yeb bo‘lganlaridan so‘ng, ular zamonning alomatlarini to‘g‘ri ajrata bilishlariga imkon beradigan Muqaddas Kitobiy metodologiyani qabul qilgan bo‘ladilar. O‘sha metodologiya Levining o‘g‘illariga zamonning o‘sha alomatlari yirtqichning surati sinovining bajo bo‘lishi tariqasida Qo‘shma Shtatlarda cherkov va davlat birlashib kelayotganini ko‘rsatib berayotganini anglash imkonini beradi. Bundan ham muhimi, zamonning o‘sha alomatlari, muqaddas islohot chiziqlari kontekstiga joylashtirilganda, Alfa va Omeganning mohiyatidir; boshlanish oxirni tasvirlab beradi. Muqaddas islohot chiziqlari Xudoning xalqi Xudoning muhriga tayyorlanish ishida o‘z qudratlaridan kelgan barcha narsani qilib, hamkorlik qilishlari lozimligini ko‘rsatadi.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.
Shunday ekan, ey azizlarim, sizlar har doim itoat etganingizdek, nafaqat mening huzurimda, balki endi yo‘qligimda undan ham ko‘proq qo‘rquv va titroq bilan o‘z najotingizni ro‘yobga chiqaringlar. Chunki sizlarda ham xohlashni, ham Uning ezgu irodasiga muvofiq amalga oshirishni hosil qiluvchi Xudodir. Hamma narsani nolishlar va tortishuvlarsiz qilinglar; toki sizlar aybsiz va beg‘ubor, egrilik va buzuqlik ichidagi nasl orasida malomatsiz Xudoning farzandlari bo‘lib, ular orasida dunyoda yoritqichlar kabi porlab turinglar. Filippiliklarga 2:12–15.
Daniel, Hananiah, Mishael and Azariah, four in number, represent Seventh-day Adventists around the world, who recognize September 11, 2001 as the identification of the descent of the angel of Revelation eighteen, and they choose to take the hidden manna that is in his hand and eat it. The hidden manna that is to be eaten, as the apostle Paul just cited, represents God (the hidden manna), that works within His people to do His will and good pleasure. Paul represents the messenger to the Philadelphians, and to reject his message was death. Daniel, Hananiah, Mishael and Azariah represent those who choose to eat the hidden manna.
Doniyor, Hananiya, Mishoel va Ozariyo — son jihatidan to‘rtta — 2001-yil 11-sentabrni Vahiy kitobining o‘n sakkizinchi bobi farishtasining tushib kelishining aniqlanishi deb tan oladigan va uning qo‘lida bo‘lgan yashirin mannani olib, uni yeyishni tanlaydigan butun dunyo bo‘ylab Yettinchi kun adventistlarini ifodalaydi. Yeyilishi lozim bo‘lgan yashirin manna, havoriy Pavlus hozirgina keltirganidek, O‘z xalqi ichida Uning irodasi va ezgu xohishi bajo bo‘lishi uchun amal qiladigan Xudoni (yashirin mannani) ifodalaydi. Pavlus Filadelfiyaliklarga yuborilgan xabarchini ifodalaydi, va uning xabarini rad etish o‘lim edi. Doniyor, Hananiya, Mishoel va Ozariyo yashirin mannani yeyishni tanlaydiganlarni ifodalaydi.
Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:6–8.
Yahudo farzandlari orasida Doniyor, Hananiyo, Mishoel va Ozariyo bor edi. Xojalar boshlig‘i ularga nomlar berdi: Doniyorga Beltashassar, Hananiyoga Shadrax, Mishoelga Meshax va Ozariyoga Abednego deb nom qo‘ydi. Ammo Doniyor o‘z ko‘nglida podshohning taomidan ham, u ichadigan sharobdan ham o‘zini bulg‘amaslikka qat’iy ahd qildi; shu bois u xojalar boshlig‘idan o‘zini bulg‘amasligi uchun ijozat so‘radi. Doniyor 1:6–8.
Daniel determines that he desires to eat the message that was brought down out of heaven on September 11, 2001, and also to refuse the message represented as the diet and drink of Babylon. Ashpenaz had selected which of the Judean captives should be brought before the king.
Doniyor 2001-yil 11-sentabrda osmondan olib tushilgan xabarni yemoqni istashiga, shuningdek Bobilning taomi va ichimligi sifatida ifodalangan xabarni rad etishga qat’iy qaror qiladi. Ashpenaz Yahudo asirlari orasidan qaysilari shoh huzuriga keltirilishi kerakligini tanlagan edi.
And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. Daniel 1:4, 5.
Shoh o‘z xojalarining boshlig‘i Ashpenazga Isroil o‘g‘illaridan, shoh naslidan va amirlardan ba’zilarini keltirishni buyurdi; ya’ni nuqsonsiz, xushbichim, har qanday hikmatda mohir, bilimda farosatli, ilmni anglaydigan va shoh saroyida xizmat qilishga qodir bo‘lgan yigitlarni, shuningdek ularga Xaldeylarning ilmi va tilini o‘rgatish mumkin bo‘lganlarini. Doniyor 1:4, 5.
If we follow the chain of command identified in Revelation chapter one, and verse one, Nebuchadnezzar had instructed Ashpenaz to select the children who fulfilled the prediction that Isaiah had proclaimed to Hezekiah. Ashpenaz took the message and then gave it to Melzar, the prince of the eunuchs. Nebuchadnezzar represents the heavenly father; Ashpenaz represents Christ and Melzar represents Gabriel. Ashpenaz knew which children to select, and he knew Daniel would make the right dietary decision, before he brought him before the king.
Agar biz Vahiy kitobining birinchi bobi, birinchi oyatida ko‘rsatilgan buyruqlar zanjiriga amal qilsak, Navuxadnazar Ashpenazga Ishayo Hizqiyoga e’lon qilgan bashoratni bajo keltirgan bolalarni tanlab olishni buyurgan edi. Ashpenaz bu xabarni oldi va keyin uni hadimlar boshlig‘i Melzarga yetkazdi. Navuxadnazar samoviy Otani ifodalaydi; Ashpenaz Masihni, Melzar esa Jabroilni ifodalaydi. Ashpenaz qaysi bolalarni tanlab olish kerakligini bilardi va Daniyorni podshoh huzuriga olib kelishidan oldin, u to‘g‘ri ovqatlanish qarorini qabul qilishini ham bilardi.
Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. Daniel 1:9, 10.
Endi Xudo Doniyorni saroy amaldorlari boshlig‘ining nazarida iltifot va mehr-muhabbatga sazovor qildi. Saroy amaldorlari boshlig‘i Doniyorga dedi: “Men xo‘jayinim — shohdan qo‘rqaman, chunki u sizlarning taomingiz va ichimligingizni belgilab qo‘ygan. Nega u sizlarning yuzlaringizni o‘z tengqurlaringiz bo‘lgan yigitlarnikidan ko‘ra xunukroq ko‘rsin? Shunda sizlar boshimni shoh oldida xavf ostiga qo‘ygan bo‘lursizlar”. Doniyor 1:9, 10.
Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.
Bu yerda Melzar uch farishtaning xabarlarining birinchi qadamini aniqlab beradi. Birinchi qadam — Melzarning Navuxadnazar oldidagi qo‘rquvi bilan tasvirlanganidek, Xudodan qo‘rqishdir. Ibroniy alifbosining birinchi, o‘n uchinchi va oxirgi harfini birlashtirish orqali hosil qilingan “haqiqat” degan ibroniycha so‘z ushbu maqolalarda ilgari uch farishtaning uch bosqichli sinov jarayonini ifodalashi ko‘rsatib berilgan edi. Shunday qilib, bir necha guvohlar asosida, birinchi farishtaning xabari uch farishtaning xabarlari bilan ifodalangan uch sinovning uchalasini ham o‘z ichiga olishi aniqlangan edi. Birinchi farishtaning xabari abadiy xushxabar sifatida belgilangan bo‘lib, bu uni Odam Ato davridan to Masihning Ikkinchi Kelishigacha bo‘lgan ayni o‘sha xushxabar deb ta’riflaydi.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Va men osmonning o‘rtasida uchib borayotgan yana bir farishtani ko‘rdim; uning qo‘lida yer yuzida yashovchilarga, har bir xalq, qabila, til va elatga va’z qilish uchun abadiy xushxabar bor edi. U baland ovoz bilan shunday der edi: Xudodan qo‘rqinglar va Unga ulug‘vorlik beringlar; chunki Uning hukm soati keldi; osmonni, yerni, dengizni va suv buloqlarini yaratganga sajda qilinglar. Vahiy 14:6, 7.
The first step of the first angel’s message is the fear of God. The second step is to give him glory and the third is the arrival of the hour of his judgment. In relation to the other two angels’ messages, the first angel’s message is, “fear God.” The second angel’s message then announces the fall of Babylon, and whether in the Millerite movement of the first angel, or the movement of the third angel the call out of Babylon is where the manifestation of the outpouring of the Holy Spirit is accomplished. In that period of time, whether it is represented as the Midnight Cry, the loud cry, or the latter rain those proclaiming the message glorify God. The second angel’s message is where God is given glory, and that period of time leads to a point in time where the investigative judgment began in the Millerite history, or the judgment of the whore of Babylon which takes place in the Sunday law crisis.
Birinchi farishtaning xabarining birinchi qadami — Xudodan qo‘rqishdir. Ikkinchi qadam — Unga ulug‘vorlik berish, uchinchi qadam esa Uning hukm soati kelishidir. Boshqa ikki farishtaning xabarlariga nisbatan, birinchi farishtaning xabari: “Xudodan qo‘rqing”, — degan xabardir. So‘ngra ikkinchi farishtaning xabari Bobilning qulaganini e’lon qiladi, va xoh birinchi farishtaning Millerchilar harakatida bo‘lsin, xoh uchinchi farishtaning harakatida bo‘lsin, Bobildan chiqish haqidagi chaqiriq Muqaddas Ruhning quyilishining namoyon bo‘lishi amalga oshadigan joydir. O‘sha davrda, u Yarim tun faryodi, baland nido yoki keyingi yomg‘ir sifatida tasvirlanishidan qat’i nazar, xabarni e’lon qilayotganlar Xudoga ulug‘vorlik beradilar. Ikkinchi farishtaning xabari — Xudoga ulug‘vorlik beriladigan joydir, va o‘sha davr Millerchilar tarixida tergov hukmi boshlangan, yoki Yakshanba qonuni inqirozida sodir bo‘ladigan Bobil fohishasining hukm qilinishi ro‘y beradigan bir vaqt nuqtasiga olib boradi.
Melzar’s fear represents the first angel’s message, and it begins the dietary testing of ten days, which the number ten also signifies a test. Melzar’s expression of fearing the king, was the same as Daniel fearing God more than the king, and purposing in his heart not to be defiled with the diet of Babylon. The period of time that the testing of Daniel and the three worthies was three years, thus representing the three steps of the three angels’ messages.
Melzarning qo‘rquvi birinchi farishtaning xabarini ifodalaydi va u o‘n kunlik parhez sinovini boshlab beradi; o‘n soni ham sinovni anglatadi. Melzarning shohdan qo‘rqishini ifodalashi, Danielning shohdan ko‘ra Xudodan ko‘proq qo‘rqib, Bobilning taomi bilan o‘zini harom qilmaslikka yuragida qat’iy niyat qilgani bilan bir xil edi. Daniel va uch sodiq yigitning sinalish davri uch yil bo‘lgan edi; shu tariqa u uch farishtaning xabarlaridagi uch bosqichni ifodalaydi.
And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Daniel 1:5.
Shoh ularga podshoh taomidan va uning ichadigan sharobidan har kuni beriladigan ulushni tayin qildi; ularni uch yil davomida shunday boqsinlar, shundan keyin esa ular podshoh huzurida turadigan bo‘lsinlar. Daniel 1:5.
Daniel chapter one represents the empowerment of the first angel’s message, and there marks the beginning of the dietary test, which in Millerite history was represented by the eating of the little book. The testing period for Daniel and the three worthies was accomplished in the initial ten days, of those three years. Ten is a symbol of a testing process as represented by ancient Israel when they rejected the tenth test represented by the message of Joshua and Caleb. It is also represented in the time of persecution in the church of Smyrna.
Doniyor kitobining birinchi bobi birinchi farishtaning xabariga quvvat berilishini ifodalaydi va o‘sha yerda Millerchilar tarixida kichik kitobni yeyish bilan ifodalangan oziq-ovqat sinovining boshlanishi qayd etiladi. Doniyor va uch nafar sodiq yigit uchun sinov davri o‘sha uch yilning dastlabki o‘n kunida amalga oshdi. O‘n soni sinov jarayonining timsolidir; bu qadimgi Isroilda Yoshua va Xolibning xabari bilan ifodalangan o‘ninchi sinovni rad etganlarida ko‘rsatilgan. Bu, shuningdek, Smirna jamoatining quvg‘in davrida ham ifodalangan.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Senga azob beradigan narsalarning hech biridan qo‘rqma: mana, sinovdan o‘tishingiz uchun iblis ba’zilaringizni zindonga tashlaydi; va o‘n kun musibat tortasizlar: o‘limgacha sodiq bo‘lgin, shunda Men senga hayot tojini beraman. Vahiy 2:10.
The counsel to the church of Smyrna was to not fear the testing process, for if they feared God, He would reward their godly fear with a crown of life. That godly fear is represented by Daniel’s desire to eat the heavenly manna.
Smirna jamoatiga berilgan nasihat shuki, ular sinov jarayonidan qo‘rqmasinlar; zero agar ular Xudodan qo‘rqsalr, U ularning taqvodor qo‘rquvini hayot toji bilan mukofotlar edi. O‘sha taqvodor qo‘rquv Doniyorning samoviy mannani yeyishga bo‘lgan istagida ifodalangan.
Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. Daniel 1:10–14.
Shunda Doniyor, bosh oqsoch tomonidan Doniyor, Hananiyo, Mishail va Ozariyo ustiga tayinlangan Melzarga dedi: “Iltimos qilaman, xizmatkorlaringni o‘n kun sinab ko‘rgin; bizga yeyish uchun dukkakli taomlar, ichish uchun esa suv berilsin. Shundan keyin yuzlarimiz sening oldingda, shuningdek podshoh taomidan yeyayotgan yigitlarning yuzlari ham ko‘rib chiqilsin; so‘ng ko‘rganingga qarab xizmatkorlaring bilan muomala qilgin.” Shunday qilib, u bu ishda ularga rozi bo‘ldi va ularni o‘n kun sinab ko‘rdi. Doniyor 1:10–14.
The first test was to fear God, as illustrated by Melzar and Daniel purposing in his heart to not defile himself with Babylonian food and drink. The second element of the first angel’s message is to give God glory, which represents a visual manifestation of the effects of the diet. At the end of ten days, Daniel and the three worthies glorified God by their physical appearance.
Birinchi sinov, Melsar va Doniyorning Bobil taomlari hamda ichimliklari bilan o‘zini bulg‘amaslikka yuragida qat’iy ahd qilganida namoyon bo‘lganidek, Xudodan qo‘rqish edi. Birinchi farishtaning xabarining ikkinchi unsuri esa Xudoga ulug‘vorlik berishdir; bu parhezning ta’sirlarining ko‘rinadigan namoyon bo‘lishini ifodalaydi. O‘n kunning oxirida, Doniyor va uch nafar sodiq yigit o‘zlarining jismoniy qiyofasi orqali Xudoga ulug‘vorlik berdilar.
And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:15–17.
O‘n kunning oxirida ularning chehralari podshoh taomidan yegan barcha bolalarnikidan ko‘ra ko‘rkamroq va badanlari to‘laroq bo‘lib ko‘rindi. Shunday qilib, Melzar ularga berilishi kerak bo‘lgan taom ulushini va ichishlari lozim bo‘lgan sharobni olib qo‘yib, ularga dukkakli ozuqa berdi. Bu to‘rt bola haqida esa, Xudo ularga har qanday ilm va donolikda bilim hamda mahorat ato etdi; Doniyor esa barcha vahiylar va tushlarni anglash qobiliyatiga ega edi. Doniyor 1:15–17.
The four children passed the first test of diet, which is where Adam and Eve fell, and which represented the first test Christ addressed immediately after His baptism. Christ’s baptism was the empowerment of the first message in his prophetic line. It empowered and endorsed the message proclaimed by the “voice in the wilderness”. Then, as with Daniel and the three worthies, Christ was tested upon diet for forty days, as was Daniel for ten days. Daniel and Christ were typifying the test of the hidden manna in the angel’s hand that descended on September 11, 2001. Two tests would follow for Christ, and for Daniel. The second test was where Daniel and the three worthies glorified God by their countenances. The test that followed the dietary test for Christ also represented glory.
To‘rt bola ovqatlanish bo‘yicha birinchi sinovdan o‘tdi; aynan shu joyda Odam Ato va Momo Havo yiqilgan edilar va bu Masih O‘zining suvga cho‘mishidan darhol keyin duch kelgan birinchi sinovni ifodalar edi. Masihning suvga cho‘mishi Uning payg‘ambarlik qatoridagi birinchi xabarning quvvatlantirilishi edi. U “sahrodagi nido” tomonidan e’lon qilingan xabarni quvvatlantirdi va tasdiqladi. So‘ng, Doniyor va uch sodiq kishida bo‘lgani kabi, Masih ham qirq kun davomida ovqatlanish masalasida sinaldi, xuddi Doniyor o‘n kun sinalganidek. Doniyor va Masih 2001-yil 11-sentabrda tushib kelgan farishtaning qo‘lidagi yashirin mannaga doir sinovni timsollayotgan edilar. Masih uchun ham, Doniyor uchun ham undan keyin yana ikkita sinov kelishi kerak edi. Ikkinchi sinov — Doniyor va uch sodiq kishi o‘z chehralari orqali Xudoni ulug‘lagan joy edi. Masih uchun ovqatlanish sinovidan keyin kelgan sinov ham ulug‘vorlikni ifodalar edi.
And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:3–8.
Va iblis Unga dedi: “Agar Sen Xudoning O‘g‘li bo‘lsang, bu toshga buyur, u nonga aylansin.” Iso unga javoban dedi: “Yozilganki, inson faqat non bilan emas, balki Xudoning har bir kalomi bilan yashaydi.” So‘ng iblis Uni baland bir toqqa olib chiqib, bir lahza ichida dunyoning barcha shohliklarini Unga ko‘rsatdi. Va iblis Unga dedi: “Bu hokimiyatning hammasini va ularning ulug‘vorligini Senga beraman; chunki bu menga topshirilgandir, va men uni kimga istasam, o‘shanga beraman. Shunday ekan, agar Sen menga sajda qilsang, bularning hammasi Seniki bo‘ladi.” Iso esa unga javoban dedi: “Yo‘qol, ey Shayton! Chunki yozilganki, Egang Xudoga sajda qil va faqat Ungagina xizmat et.” Matto 4:3–8.
After Christ passed the test of diet, Satan then offered the “glory” of all the kingdoms of the world, and Christ instead chose to glorify the King of all kings. Adam and Eve failed the first test, and immediately sought to hide their countenances with fig leaves, for they no longer demonstrated the glory of God, as represented by the robe of light they had previously worn. When Daniel and the three worthies passed the dietary test, they were then given “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”
Masih oziq-ovqat sinovidan o‘tgach, Shayton unga dunyodagi barcha shohliklarning “ulug‘vorligi”ni taklif qildi, ammo Masih buning o‘rniga barcha shohlarning Shohini ulug‘lashni tanladi. Odam Ato va Momo Havo birinchi sinovdan yiqildilar va darhol o‘z chehralarini anjir barglari bilan berkitishga urindilar, chunki ular endi avval kiyib yurgan nur libosi bilan ifodalangan Xudoning ulug‘vorligini namoyon etmay qo‘ygan edilar. Doniyor va uch hamrohi oziq-ovqat sinovidan o‘tganlarida esa, ularga “har turli ilm va hikmatda bilim va mahorat berildi; Doniyorda esa barcha vahiylar va tushlarni anglash qobiliyati bor edi.”
They passed the second test, which was a visual test that had been administered by Melzar. In Millerite history, the second angel’s message marked the distinction between those who accepted and those who rejected the message of the “voice” crying in the wilderness, as represented by William Miller. Prophetically the Millerite movement then became the visible and only true horn of Protestantism, and those who rejected the message and movement became the daughters of Rome. They had chosen to eat the diet and drink the wine of Babylon, as opposed to the little book. At the end of three years, Daniel and the worthies were brought in to be judged by Nebuchadnezzar.
Ular Melzar tomonidan o‘tkazilgan ko‘rish sinovi bo‘lgan ikkinchi sinovdan o‘tdilar. Millerchilar tarixida ikkinchi farishtaning xabari, Uilyam Miller orqali ifodalangan sahroda nido qiluvchi “ovoz”ning xabarini qabul qilganlar bilan uni rad etganlar o‘rtasidagi farqni belgilab berdi. Payg‘ambarlik ma’nosida, shundan so‘ng Millerchilar harakati protestantizmning ko‘rinadigan va yagona haqiqiy shoxiga aylandi, xabarni va harakatni rad etganlar esa Rimning qizlariga aylandilar. Ular kichik kitob o‘rniga Bobilning taomini yeyishni va sharobini ichishni tanladilar. Uch yilning oxirida Doniyor va sodiq kishilar Navuxadnazar tomonidan hukm qilinish uchun uning huzuriga keltirildilar.
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus. Daniel 1:18–21.
Shoh aytgan muddat tugab, ularni huzuriga keltirish vaqti kelgach, bichilganlar boshlig‘i ularni Navuxadnazar huzuriga olib kirdi. Shoh ular bilan suhbatlashdi; ularning barchasi orasida Doniyor, Xanoniyo, Mishoel va Ozariyoga teng keladigani topilmadi. Shuning uchun ular shoh huzurida xizmat qilish uchun qoldilar. Shoh ulardan so‘ragan hikmat va farosatga oid har bir masalada, u ularni o‘zining butun saltanatidagi barcha sehrgarlar va munajjimlardan o‘n karra afzal deb topdi. Doniyor esa shoh Kurushning birinchi yiliga qadar qoldi. Doniyor 1:18–21.
Daniel and the three worthies passed the test of “ten” days, and then were found to be “ten” times wiser than all the others when they passed their final exam/test.
Doniyor va uning uch sodiq hamrohi “o‘n” kunlik sinovdan o‘tdilar, so‘ngra yakuniy imtihon/sinovdan o‘tganlarida, boshqalarning barchasidan “o‘n” barobar dono ekanliklari aniqlandi.
Daniel chapter one, is the first reference to the first angel’s message in the book that consists of the books of Daniel and Revelation. It possesses the identical characteristics as the first angel of Revelation chapter fourteen. It upholds the truth first mentioned in Revelation’s first verse, for Nebuchadnezzar gave a message to Ashpenaz, who in turn gave the message to Melzar, who then interacted with Daniel. The Father gave a message to Christ, who in turn gave the message to Gabriel, who then interacted with John.
Doniyor kitobining birinchi bobi — Doniyor va Vahiy kitoblaridan iborat bo‘lgan kitobdagi birinchi farishta xabariga oid ilk ishoradir. U Vahiyning o‘n to‘rtinchi bobidagi birinchi farishta bilan aynan bir xil xususiyatlarga egadir. U Vahiyning birinchi oyatida dastlab tilga olingan haqiqatni tasdiqlaydi, chunki Navuxadnazar Ashpenazga xabar berdi, u esa o‘z navbatida bu xabarni Melzarga yetkazdi, so‘ngra Melzar Doniyor bilan munosabatda bo‘ldi. Ota Masihga xabar berdi, U esa o‘z navbatida bu xabarni Jabroilga berdi, so‘ngra Jabroil Yuhanno bilan munosabatda bo‘ldi.
The message that is conveyed, which is the message that is now being unsealed, identifies the communication process of the Father to His church. The first thing the Father chooses to identify for His church, is the three-step testing process of the three angels. God’s prophetic Word has very carefully detailed the process with several lines of prophecy, and also with the history of the Millerites. These truths are an essential element of the hidden manna that was in the angel’s hand, when he descended on September 11, 2001.
Yetkazilayotgan xabar, ya’ni hozir muhridan ochilayotgan xabar, Otaning O‘z jamoatiga bo‘lgan aloqa jarayonini ko‘rsatib beradi. Ota O‘z jamoati uchun avvalo belgilashni tanlagan narsa — uch farishtaning uch bosqichli sinov jarayonidir. Xudoning bashoratli Kalomi bu jarayonni bir necha bashorat yo‘llari, shuningdek Milleritlar tarixi orqali nihoyatda ehtiyotkorlik bilan batafsil bayon etgan. Bu haqiqatlar 2001-yil 11-sentabrda u pastga tushganida farishtaning qo‘lida bo‘lgan yashirin mannanning ajralmas unsuridir.
It is impossible to participate, and therefore to pass the second test, if you have not passed the first test. This truth was clearly represented in the history of Christ and the Millerites. Daniel chapter two is the second test, by which as Sister White states, “our eternal destiny will be decided.” She further states that it is the test we must “pass, before we are sealed.” That test is now almost finished.
Agar siz birinchi sinovdan o‘tmagan bo‘lsangiz, ishtirok etishingiz, demak, ikkinchi sinovdan o‘tishingiz mumkin emas. Bu haqiqat Masih va Milleritlar tarixida ravshan tarzda namoyon etilgan. Doniyorning ikkinchi bobi — bu ikkinchi sinovdir; Sister White aytganidek, aynan shu sinov orqali “abadiy taqdirimiz hal qilinadi.” U yana shunday deydi: bu biz “muhrlanishimizdan oldin” o‘tishimiz lozim bo‘lgan sinovdir. O‘sha sinov endi deyarli yakuniga yetgan.
Daniel chapter two, is about the test of the image of the beast, and it is only fitting that the chapter is about a great image, and that it was only because Daniel had passed the dietary test, and been blessed with “ten times” more “understanding” and “wisdom” that he could recognize that test. As with the warning of the test in the writings of Ellen White, the image test in Daniel chapter two is a test representing life or death consequences.
Doniyor kitobining ikkinchi bobi hayvonning surati sinovi haqidadir, va bobning ulkan bir surat haqida bo‘lishi juda munosibdir; shuningdek, aynan Doniyor oziq-ovqat sinovidan o‘tib, “o‘n karra” ortiqroq “fahm” va “donolik” bilan barakalangani uchungina u o‘sha sinovni anglay oldi. Ellen White yozuvlaridagi sinov haqidagi ogohlantirishda bo‘lgani kabi, Doniyor kitobining ikkinchi bobidagi surat sinovi ham hayot yoki o‘lim oqibatlarini ifodalovchi bir sinovdir.
For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Daniel 2:12, 13.
Shu sababli podshoh g‘azabga keldi va nihoyatda qahrlandi, hamda Bobilning barcha donishmandlarini yo‘q qilishni buyurdi. Va donishmandlar o‘ldirilishi kerakligi haqida farmon chiqdi; ular Doniyorni va uning hamrohlarini ham o‘ldirish uchun izladilar. Doniyor 2:12, 13.
There are a few other prophetic issues in Daniel chapter one we need to address, and we will continue with those issues in the next article.
Doniyor kitobining birinchi bobida ko‘rib chiqishimiz lozim bo‘lgan yana bir necha bashoratli masalalar bor, va biz keyingi maqolada o‘sha masalalarni davom ettiramiz.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Men badaniga oid qaror topgan imonni beqaror qilmoqchi bo‘lganlarga hech qanday yon bosmaydigan, yaxshi qo‘riqlangan va sobit turgan bir jamoani ko‘rdim. Xudo ularga mamnuniyat bilan boqdi. Menga uch qadam — birinchi, ikkinchi va uchinchi farishtalarning xabarlari ko‘rsatildi. Menga hamroh bo‘lgan farishta dedi: ‘Bu xabarlarning bir toshini qo‘zg‘atadigan yoki bir mixini qimirlatadigan odamning holiga voy. Bu xabarlarning haqiqiy tushunchasi nihoyatda muhimdir. Jonlarning taqdiri ularning qanday qabul qilinishiga bog‘liqdir.’ Men yana shu xabarlar orqali olib tushirildim va Xudoning xalqi o‘z tajribasini naqadar qimmat bahoga sotib olganini ko‘rdim. U ko‘p azob-uqubat va shiddatli kurash orqali qo‘lga kiritilgan edi. Xudo ularni qadamba-qadam yetaklab, oxir-oqibat ularni mustahkam, qo‘zg‘almas bir poydevor ustiga qo‘ydi. Men ayrim kishilarning platformaga yaqinlashib, poydevorni tekshirayotganini ko‘rdim. Ba’zilari quvonch bilan darhol uning ustiga chiqdi. Boshqalari esa poydevordan ayb qidira boshladi. Ular unga tuzatishlar kiritilishini istashardi, shunda platforma yanada mukammalroq bo‘lar va xalq ham ancha baxtliroq bo‘lar edi. Ba’zilari uni tekshirish uchun platformadan tushib, uning noto‘g‘ri qo‘yilganini e’lon qildi. Ammo men deyarli hammaning platforma ustida sobit turganini va undan tushganlarni shikoyatlarini to‘xtatishga da’vat etayotganini ko‘rdim; chunki Xudo Usta Binokor edi, ular esa Unga qarshi kurashayotgan edilar. Ular o‘zlarini mana shu mustahkam platformagacha yetaklab kelgan Xudoning ajoyib ishini hikoya qildilar va birlashgan holda ko‘zlarini osmonga ko‘tarib, baland ovoz bilan Xudoni ulug‘ladilar. Bu platformadan shikoyat qilib tushib ketganlarning ayrimlariga ta’sir qildi, va ular kamtarin nigoh bilan yana uning ustiga chiqdilar.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The [rending] of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Menga Masihning birinchi kelishi haqidagi e’lon yana ko‘rsatildi. Yuhanno Ilyosning ruhi va qudratida Iso uchun yo‘lni tayyorlashga yuborilgan edi. Yuhannoning guvohligini rad etganlar Isoning ta’limotlaridan manfaat ko‘rmadilar. Uning kelishini oldindan bildirgan xabarga qarshilik ko‘rsatish ularni shunday holatga qo‘ydiki, U Masih ekaniga doir eng kuchli dalillarni ham ular osonlik bilan qabul qila olmas edilar. Shayton Yuhannoning xabarini rad etganlarni bundan ham olg‘a boshladi: ular Masihni ham rad etib, xochga mixladilar. Buni qilish bilan ular o‘zlarini shunday holatga qo‘ydilarki, Hosil bayrami kuni beriladigan barakani qabul qila olmadilar; holbuki, o‘sha baraka ularga samoviy muqaddasxonaga kiradigan yo‘lni o‘rgatgan bo‘lur edi. Ma’bad pardasining [yirtilishi] yahudiylarning qurbonliklari va marosimlari endi boshqa qabul qilinmasligini ko‘rsatdi. Ulug‘ Qurbonlik taqdim etilgan va qabul qilingan edi, Hosil bayrami kuni tushgan Muqaddas Ruh esa shogirdlarning fikrlarini yerdagi muqaddasxonadan samoviy muqaddasxonaga qaratdi; Iso O‘z qoni bilan o‘sha yerga kirgan edi, toki O‘zining kafforatining ne’matlarini shogirdlari ustiga yog‘dirsin. Ammo yahudiylar to‘la zulmat ichida qoldilar. Ular najot rejasiga oid ega bo‘lishlari mumkin bo‘lgan barcha nurni yo‘qotdilar va hanuz foydasiz qurbonliklari hamda nazrlariga ishonib qoldilar. Samoviy muqaddasxona yerdagisining o‘rnini egallagan edi, biroq ular bu o‘zgarishdan bexabar edilar. Shuning uchun ular muqaddas joydagi Masihning vositachiligidan manfaat ko‘ra olmadilar.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Ko‘plar yahudiylarning Masihni rad etib, xochga mixlashdagi yo‘liga dahshat bilan qaraydilar; va Uning sharmandali tahqirlanishi tarixini o‘qir ekanlar, o‘zlarini Uni sevamiz, Butrus qilganidek Uni inkor etmagan bo‘lardik, yahudiylar qilganidek Uni xochga mixlamagan bo‘lardik, deb o‘ylaydilar. Ammo barcha insonlarning qalbini o‘qiydigan Xudo, ularning Iso haqida his qilamiz deb da’vo etgan sevgisini sinovdan o‘tkazdi. Butun osmon birinchi farishtaning xabari qanday qabul qilinishini nihoyatda chuqur qiziqish bilan kuzatdi. Lekin Isoni sevishini da’vo qilgan, xoch voqeasini o‘qiganda ko‘z yosh to‘kkan ko‘plar, Uning kelishi haqidagi xushxabarni masxara qildilar. Xabarni quvonch bilan qabul qilish o‘rniga, uni aldanish deb e’lon qildilar. Ular Uning zohir bo‘lishini sevganlardan nafratlandilar va ularni jamoatlardan haydab chiqardilar. Birinchi xabarni rad etganlar ikkinchisidan foyda ko‘ra olmadilar; shuningdek, ular tungi faryoddan ham foyda ko‘rmadilar; holbuki, o‘sha faryod ularni imon orqali Iso bilan birga osmondagi muqaddas maskanning Eng Muqaddas joyiga kirishga tayyorlashi kerak edi. Va avvalgi ikki xabarni rad etishlari orqali ular o‘z tafakkurlarini shu qadar qorong‘ilashtirdilarki, Eng Muqaddas joyga yo‘lni ko‘rsatuvchi uchinchi farishtaning xabarida hech qanday nur ko‘ra olmaydilar. Men ko‘rdimki, yahudiylar Isoni xochga mixlaganlari kabi, nomigagina jamoatlar ham bu xabarlarni xochga mixlaganlar; shuning uchun ular Eng Muqaddas joyga olib boradigan yo‘l haqida hech qanday bilimga ega emaslar va u yerdagi Isoning shafoatidan foyda ko‘ra olmaydilar. Befoyda qurbonliklarini keltirgan yahudiylar singari, ular ham o‘zlarining befoyda ibodatlarini Iso tark etgan bo‘limga yo‘naltiradilar; va bu aldanishdan mamnun bo‘lgan Shayton diniy tusga kirib, o‘zini masihiy deb e’tirof etganlarning ongini o‘ziga og‘diradi, ularni o‘z tuzog‘iga mahkam tushirish uchun o‘z qudrati, alomatlari va yolg‘on mo‘jizalari bilan faoliyat yuritadi.” Ilk Yozuvlar, 258–261.