Article

# The Book of Daniel - Number Sixteen

Doniyor Kitobi — O‘n Oltinchi Qism

Symbols

Ramzlar

Author

Jeff Pippenger

Published

December 11, 2023

Formats

PDF
Word
Song MP3

Before we address chapter three of Daniel, we will consider some prophetic symbolism that might allow us to more fully understand the chapter. Daniel, Hananiah, Mishael and Azariah are employed by the Holy Spirit to represent specific prophetic symbols, based upon the context where they are employed. In chapter one, they are represented as four worthies, with no distinction, until the end of the chapter, where Daniel is identified as having the gift of “understanding in all visions and dreams.”

Daniyoning uchinchi bobiga murojaat qilishdan oldin, bobni yanada to‘liqroq anglashimizga imkon berishi mumkin bo‘lgan ayrim bashoratli ramzlarni ko‘rib chiqamiz. Doniyor, Xananiya, Mishoel va Ozariyo ular qo‘llanilgan kontekstga ko‘ra Muqaddas Ruh tomonidan muayyan bashoratli ramzlarni ifodalash uchun ishlatiladi. Birinchi bobda ular, bobning oxirigacha, hech qanday farqlanmasdan, to‘rtta munosib zot sifatida tasvirlanadi; bobning oxirida esa Doniyor “barcha vahiylar va tushlarni anglash” in’omiga ega deb ko‘rsatiladi.

> 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 1:17.

> Bu to‘rt o‘smirga kelsak, Xudo ularga har qanday ilm va hikmatda bilim hamda mahorat berdi; Doniyor esa barcha vahiylar va tushlarni anglash qobiliyatiga ega edi. Doniyor 1:17.

In chapter one, as a symbol of ‘four’ they represent God’s people in the last days throughout the world. ‘Four’ is a symbol that represents worldwide, and all the prophets are speaking of the last days. The four worthies in chapter one represent God’s people of the last days, and in verse seventeen a distinction is first made between Daniel and the three worthies that represents the symbol of a “three-and-one combination.”

Birinchi bobda ular “to‘rt”ning ramzi sifatida butun dunyo bo‘ylab oxirgi kunlardagi Xudoning xalqini ifodalaydilar. “To‘rt” butun dunyoni bildiruvchi ramzdir, va barcha payg‘ambarlar oxirgi kunlar haqida so‘zlamoqdalar. Birinchi bobdagi to‘rt sodiq kishi oxirgi kunlardagi Xudoning xalqini ifodalaydi, va o‘n yettinchi oyatda ilk bor Doniyor bilan uch sodiq kishi o‘rtasida farq qo‘yiladi; bu esa “uch va birning birikmasi” ramzini ifodalaydi.

The symbol of a “three-and-one combination” is found repeatedly within the inspired word. It represents several truths, depending upon the context. It represents the history of the three angels’ messages that began at the “time of the end” in 1798, and that end at the close of probation. All three messages were represented in the movement of the first angel, and that movement is followed by the fourth angel of Revelation eighteen, thus a three-and-one combination.

“Uch va bir uyg‘unligi” timsoli ilhomlangan Kalom ichida qayta-qayta uchraydi. U mazmunga qarab bir necha haqiqatlarni ifodalaydi. U 1798-yildagi “oxirzamon”da boshlangan va inoyat muddatining yopilishida nihoyasiga yetadigan uch farishtaning xabarlari tarixini ifodalaydi. Uchala xabarning barchasi birinchi farishtaning harakatida ifodalangan edi, va o‘sha harakatga Vahiy kitobining o‘n sakkizinchi bobidagi to‘rtinchi farishta ergashadi; demak, bu uch va bir uyg‘unligidir.

In certain contexts, it can represent the movement of the first angel’s message of Millerite history with the number one, in combination with the movement of the third angel’s message with the number three. Thus, the “three-and-one combination” may also be represented as the “one-and-three combination”. The symbolic “three-one combination” works as a symbol by either the one—preceding the three, or the three—preceding the one. In Nebuchadnezzar’s furnace, in chapter three of Daniel, we first see the three worthies, and then a fourth like unto the Son of God.

Muayyan kontekstlarda u birinchi farishtaning xabarining Millerchilar tarixidagi harakatini bir raqami bilan, uchinchi farishtaning xabarining harakatini esa uch raqami bilan birikkan holda ifodalashi mumkin. Shunday ekan, “uch-bir birikmasi” “bir-va-uch birikmasi” sifatida ham ifodalanishi mumkin. Ramziy “uch-bir birikmasi” bir — uchdan oldin kelganda ham, yoki uch — birdan oldin kelganda ham ramz sifatida amal qiladi. Doniyor kitobining uchinchi bobidagi Navuxadnazar pechida biz avval uch sodiq kishini, so‘ngra Xudoning O‘g‘liga o‘xshash to‘rtinchisini ko‘ramiz.

> 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 3:23–25.

> Shadrax, Meshax va Abednego degan bu uch kishi bog‘langan holda lovullab yonayotgan o‘choqning qoq o‘rtasiga yiqildilar. Shunda shoh Navuxadnazar hayratga tushib, shosha-pisha o‘rnidan turdi-da, maslahatchilariga murojaat qilib dedi: “Biz olovning qoq o‘rtasiga bog‘langan holda uch kishini tashlamaganmidik?” Ular shohga javoban dedilar: “To‘g‘ri, ey shoh.” U javob berib dedi: “Mana, men olovning qoq o‘rtasida bo‘shatilgan holda yurgan to‘rt kishini ko‘ryapman, ularga hech zarar yetmagan; to‘rtinchisining qiyofasi esa Xudoning O‘g‘liga o‘xshaydi.” Doniyor 3:23–25.

There is no doubt a perfectly divine reason, and an accurate historical fact, that would inform us why Daniel was not represented in the golden image worship service of chapter three, but one prophetic reason is that if Daniel would have been in attendance, he would have destroyed the prophetic symbolism of the three-and-one combination in the fiery furnace. With Gideon, it was Gideon and his three bands of one hundred men. Christ was often with three disciples.

Shubhasizki, mutlaqo ilohiy bir sabab ham, aniq tarixiy bir haqiqat ham mavjud bo‘lib, ular bizga nima uchun Doniyor uchinchi bobdagi oltin haykalga sajda qilish marosimida tasvirlanmaganini bildiradi; ammo bashoratli sabablardan biri shuki, agar Doniyor u yerda hozir bo‘lganida, u olovli pechdagi uch-va-bir birikmasining bashoratli ramziyligini buzgan bo‘lar edi. Gido‘n bilan esa, bu Gido‘n va uning har biri yuz kishidan iborat uch guruhi edi. Masih ko‘pincha uch shogirdi bilan birga bo‘lgan.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. Matthew 17:1, 2.

> Olti kundan so‘ng Iso Butrusni, Yoqubni va uning ukasi Yuhannoni O‘zi bilan olib, ularni alohida holda baland bir toqqa olib chiqdi. Va u ularning ko‘z o‘ngida qiyofasini o‘zgartirdi: Uning yuzi quyosh kabi porladi, kiyimlari esa nurdek oppoq bo‘ldi. Matto 17:1, 2.

One-and-three, or three-and-one; it is the same symbol, for they are all representing some prophetic element of the last days, and the last days are the days of judgment. The days of judgment began in 1798, with the pronouncement that the investigative judgment would commence on October 22, 1844 And the days of judgment continue until human probation begins to close at the soon-coming Sunday law, as God’s executive judgments begin and progressively escalate until probation completely closes and the seven last plagues take place. With Nebuchadnezzar’s furnace, the three worthies, that were afterwards joined by Christ, represent the ensign. At the dedication of the golden image all of the nations that made up Nebuchadnezzar’s empire were in attendance.

Bir-u-uch, yoki uch-u-bir; bu ayni bir ramzdir, chunki ularning barchasi oxirgi kunlarning qandaydir bashoratli unsurini ifodalaydi, oxirgi kunlar esa hukm kunlaridir. Hukm kunlari 1798-yilda, tergov hukmi 1844-yil 22-oktabrda boshlanishi haqidagi e’lon bilan boshlandi. Va hukm kunlari tez orada keladigan Yakshanba qonuni davrida insoniy sinov muddati yopila boshlaguncha davom etadi; shu paytda Xudoning ijro etuvchi hukmlari boshlanib, sinov muddati butunlay yopilguncha va oxirgi yetti balo yuz berguncha bosqichma-bosqich kuchayib boradi. Navuxadnazarning o‘choqi bilan bog‘liq holda, keyinchalik Masih ularga qo‘shilgan uch sodiq kishi bayroqni ifodalaydi. Oltin butning bag‘ishlanish marosimida Navuxadnazarning saltanatini tashkil etgan barcha xalqlar hozir edi.

> And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:26.

> U uzoqdagi xalqlarga bayroq ko‘taradi va yerning chekkasidan ularga ishora qiladi; va mana, ular tezlik bilan shiddatli ravishda keladilar. Ishayo 5:26.

The seventy years of Daniel’s captivity is another essential symbol to recognize and it is found repeatedly in the inspired word. Jehoiakim to Cyrus represents the actual seventy years of Daniel’s captivity. In second Chronicles the seventy years represent the period that the land would rest and enjoy its sabbaths. In Isaiah twenty-three the seventy years represent the history of the United States from 1798, until the Sunday law, and in doing so, they also represent the parallel histories of the horn of Republicanism and the horn of true Protestantism. Sister White aligns the seventy years with the twelve-hundred-and-sixty years of the papal Dark Ages.

Doniyorning asirligidagi yetmish yil tanib olinishi zarur bo‘lgan yana bir muhim ramzdir va u ilhomlangan Kalomda qayta-qayta uchraydi. Yohoyoqimdan Kirgacha bo‘lgan davr Doniyor asirligining haqiqiy yetmish yilini ifodalaydi. Ikkinchi Solnomalarda yetmish yil yurt dam olib, o‘z shanba yillaridan bahramand bo‘ladigan davrni anglatadi. Ishayo yigirma uchinchi bobda yetmish yil 1798-yildan boshlab yakshanba qonunigacha bo‘lgan Amerika Qo‘shma Shtatlari tarixini ifodalaydi va shu bilan birga, respublikachilik shoxi hamda haqiqiy protestantizm shoxining parallel tarixlarini ham ifodalaydi. Opa Uayt yetmish yilni papalikning zulmatli o‘rta asrlariga oid ming ikki yuz oltmish yil bilan uyg‘unlashtiradi.

> “Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Bugun Xudoning jamoati halok bo‘lgan inson zotining najoti uchun mo‘ljallangan ilohiy rejani yakuniga yetkazish ishini davom ettirishda erkindir. Ko‘p asrlar davomida Xudoning xalqi o‘z erkinliklarining cheklanishiga duchor bo‘ldi. Xushxabarni uning sofligida va’z qilish taqiqlangan edi, va insonlarning farmonlariga bo‘ysunmaslikka jur’at etganlar eng og‘ir jazolarga tortilar edi. Buning oqibatida, Rabbiyning ulkan axloqiy uzumzori deyarli butunlay ishlovsiz qoldi. Xalq Xudoning Kalomi nuridan mahrum etildi. Xato va xurofot zulmati haqiqiy din haqidagi bilimni yo‘q qilib yuborish bilan tahdid qilardi. Yer yuzidagi Xudoning jamoati, xuddi surgun davrida Bobil asirligida ushlab turilgan Isroil farzandlari kabi, ana shu shafqatsiz ta’qibning uzoq davri mobaynida haqiqatan ham asirlikda edi.” Prophets and Kings, 714.

Once it is understood that as a symbol the seventy years also represent the twelve-hundred-and-sixty years of the Dark Ages, then the illustration of the “three and a half years”, or “forty-two months”, or “times, times and dividing of time” that symbolically represent the Dark Ages, expand the meaning and application of the symbolic seventy years.

Yetmish yil ramz sifatida Zulmat asrlarining ming ikki yuz oltmish yilini ham ifodalashi anglab yetilgach, Zulmat asrlarini ramziy tarzda ifodalovchi “uch yarim yil”, yoki “qirq ikki oy”, yoki “bir zamon, zamonlar va zamonning yarmi” haqidagi tasvir ramziy yetmish yilning ma’nosi va tatbiqini kengaytiradi.

In the book of Daniel, the seventy years are identified as the period from the empowerment of the first message until the judgment. That period exists in every sacred reform movement, and in so doing, the seventy years represent other lines of truth that are not emphasizing the element of time, but address the purpose of the period. For example, the period of seventy years is represented by Malachi as the period when the messenger of the covenant purifies the sons of Levi. Sister White associated Malachi’s cleansing of the Levites with Christ’s two temple cleansings. That same period is the period of the sealing time of the one hundred and forty-four thousand. It is also the period when the latter rain is progressively poured out. The same period is also the testing time of the image of the beast, which leads to the mark of the beast. The period is also the prophetic “day of preparation”, that leads to the Sunday law, which is also the “day of the Sabbath”. The period contains scattering times, and gathering times, which are both elements of the “seven times.”

Doniyor kitobida yetmish yil birinchi xabarning quvvatlantirilishidan hukmgacha bo‘lgan davr sifatida ko‘rsatiladi. Bu davr har bir muqaddas islohot harakatida mavjud bo‘ladi va shu tariqa, yetmish yil vaqt unsurini ta’kidlama-yotgan, balki davrning maqsadiga murojaat qilayotgan boshqa haqiqat yo‘nalishlarini ifodalaydi. Masalan, yetmish yillik davr Malakiy tomonidan ahd xabarchisi Levi o‘g‘illarini poklaydigan davr sifatida tasvirlanadi. Oqsoqol Uayt Malakiydagi levilarning poklanishini Masihning ma’badni ikki marta poklashi bilan bog‘lagan. Xuddi shu davr bir yuz qirq to‘rt mingning muhrlanish vaqti davridir. U, shuningdek, keyingi yomg‘ir asta-sekin yog‘diriladigan davrdir. Xuddi shu davr yana hayvon suratining sinov vaqti hamdir, bu esa hayvon tamg‘asiga olib boradi. Bu davr, shuningdek, Yakshanba qonuniga olib boradigan bashoratli “tayyorgarlik kuni” bo‘lib, u ayni paytda “Shanba kuni” hamdir. Bu davr sochilish vaqtlarini ham, yig‘ilish vaqtlarini ham o‘z ichiga oladi; ularning ikkalasi ham “yetti vaqt”ning unsurlaridir.

In the book of Daniel, Jehoiakim is a symbol of the empowerment of the first message. In relation to the two kings which follow him, he is simply the first of three angels that lead to, and end, at judgment. Cyrus is a symbol of not only the Sunday law, but he is also a “sign” of deliverance. Daniel is an element of the three-and-one combination, and also part of the fourfold worldwide representation of God’s people. Daniel is also a symbol of the Elijah messenger and he also typifies John in the book of Revelation. He is also a symbol of those that receive the seal of God. The name “Daniel” means “the judge of God”, or “the God of judgment”, so he is therefore a symbol of judgment, and also of Laodicea, for Laodicea means “a people judged” or “a people under judgment”. The judgment of Laodicea is ultimately premised upon their rejection of the knowledge that is unsealed in the book of Daniel.

Doniyor kitobida Yohuyaqim birinchi xabarning quvvatlantirilishining ramzidir. Undan keyin keladigan ikki shohga nisbatan u shunchaki hukmga olib boradigan va hukm bilan yakun topadigan uch farishtaning birinchisidir. Kir nafaqat yakshanba qonunining ramzi, balki u xalos etilishning ham “belgisi”dir. Doniyor uch-plus-bir birikmasining bir unsuri, shuningdek Xudoning xalqining butun dunyo bo‘ylab to‘rt karra ifodasining ham bir qismidir. Doniyor, shuningdek, Ilyos xabarchisining ramzi bo‘lib, Vahiy kitobida Yahyoni ham timsollaydi. U yana Xudoning muhrini qabul qiladiganlarning ham ramzidir. “Doniyor” ismi “Xudoning hakami” yoki “hukmning Xudosi” degan ma’noni anglatadi; shu bois u hukmning, shuningdek Laodikeyaning ham ramzidir, chunki Laodikeya “hukm qilingan xalq” yoki “hukm ostidagi xalq” degan ma’noni anglatadi. Laodikeyaning hukmi oxir-oqibat Doniyor kitobida muhrdan chiqarilgan bilimni rad etishlariga asoslanadi.

Nebuchadnezzar is a symbol of both the Republican and true Protestant horn of the United States, and he is also a symbol of the United States from its beginning to its end. When we arrive at Daniel chapters four and five, we will find that Nebuchadnezzar represents “the time of the end” in 1798, and Belshazzar represents the Sunday law. Nebuchadnezzar became, at the end of “seven times” of punishment, a converted lamb-like ruler, but his son ends up speaking as a dragon, just before his destruction.

Navuxadnazar Amerika Qo‘shma Shtatlarining ham Respublikachi, ham haqiqiy protestant shoxining ramzidir, shuningdek u Amerika Qo‘shma Shtatlarining boshidan oxirigacha bo‘lgan holatining ham timsolidir. Daniel kitobining to‘rtinchi va beshinchi boblariga kelganimizda, Navuxadnazar 1798-yildagi “oxirzamon”ni ifodalashini, Belshazar esa yakshanba qonunini ifodalashini ko‘ramiz. Navuxadnazar jazoning “yetti vaqt”i oxirida imonga kelgan, qo‘zi singari bir hukmdorga aylandi, biroq uning o‘g‘li halokatidan sal oldin ajdarho kabi so‘zlaydigan bo‘lib chiqadi.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Bobilning so‘nggi hukmdoriga ham, timsol tariqasida uning birinchisiga bo‘lgani kabi, ilohiy Qo‘riqchining hukmi yetib kelgan edi: ‘Ey podshoh, ... senga aytiladiki: shohlik sendan ketdi.’ Doniyor 4:31.” Payg‘ambarlar va Podshohlar, 533.

Daniel chapter one represents the history of the Millerite movement from August 11, 1840 through to October, 22, 1844. It also represents September 11, 2001 through to the Sunday law. It also represents the first of the three angels’ messages that also represent a second prophetic symbol of the history of the United States from 1798 through to the Sunday law.

Doniyor kitobining birinchi bobi 1840-yil 11-avgustdan 1844-yil 22-oktabrgacha bo‘lgan Millerchilar harakati tarixini ifodalaydi. U, shuningdek, 2001-yil 11-sentabrdan Yakshanba qonunigacha bo‘lgan davrni ham ifodalaydi. Shuningdek, u uch farishtaning xabarlaridan birinchisini ifodalaydi; bu xabarlar esa o‘z navbatida 1798-yildan Yakshanba qonunigacha bo‘lgan Amerika Qo‘shma Shtatlari tarixining ikkinchi bashoratli timsolini ham ifodalaydi.

Perhaps the most important representation of Daniel chapter one, is that it is the first thing mentioned in the prophetic book that is made up of the book of Daniel and the book of Revelation together. It is the first of three prophetic tests for a student of prophecy to master. It is what must be “eaten” in order to pass the following tests.

Balki, Doniyorning birinchi bobining eng muhim timsoli shundaki, u Doniyor kitobi va Vahiy kitobidan birgalikda tarkib topgan bashoratli kitobda tilga olingan birinchi narsadir. Bu bashorat talabasi egallashi lozim bo‘lgan uchta bashoratli sinovning birinchisidir. Keyingi sinovlardan o‘tish uchun aynan shu narsa “yeyilishi” kerak.

In Early Writings, as already cited more than once in these articles, Sister White identifies the three-step testing process of Christ’s history in a paragraph, and then in the next paragraph she identifies the three-step testing process of Millerite history. She identifies that those in the time of Christ who rejected the message of John, could not be benefitted by the teachings of Jesus. The next paragraph allows one who wishes to see, that the first test for the Millerites was William Miller, who Sister White identifies was typified by both John the Baptist and Elijah. Those two witnesses of the first test establish that Daniel chapter one is the Elijah message. If chapter one is rejected, there cannot be any benefit from chapters two and three.

“Ilk Yozuvlar”da, ushbu maqolalarda allaqachon bir necha bor iqtibos qilinganidek, Opa Uayt bir paragrafda Masih tarixining uch bosqichli sinov jarayonini belgilaydi, so‘ng keyingi paragrafda esa Millerchilar tarixining uch bosqichli sinov jarayonini belgilaydi. U Masih davridagi Yuhannoning xabarini rad etganlar Isoning ta’limotlaridan foyda ko‘ra olmaganini ko‘rsatadi. Keyingi paragraf esa ko‘rishni istagan kishiga shuni ayon qiladiki, Millerchilar uchun birinchi sinov Uilyam Miller edi; Opa Uayt uning ham Yahyo cho‘mdiruvchi, ham Ilyos tomonidan timsollanganini ko‘rsatadi. Birinchi sinovning o‘sha ikki guvohi Doniyorning birinchi bobi Ilyos xabari ekanini tasdiqlaydi. Agar birinchi bob rad etilsa, ikkinchi va uchinchi boblardagi haqiqatdan hech qanday foyda bo‘lishi mumkin emas.

Jesus and the second angel followed John the Baptist and the first angel in their respective histories. After Jesus was the judgment of the cross, and the third angel arrived when the investigative judgment commenced. The disappointment of the disciples at the cross typifies the great disappointment of October 22, 1844. Daniel chapter one is Elijah, as represented by John the Baptist and William Miller, but it cannot be separated from chapters two and three. Together those chapters are the everlasting gospel, which is always a three-step prophetic testing message that produces and then separates two classes of worshipers. Therefore, if those three chapters were to be separated it would be another gospel.

Iso va ikkinchi farishta o‘zlarining tegishli tarixlarida Yahyo Cho‘mdiruvchi va birinchi farishtadan keyin keldilar. Isodan keyin xoch hukmi bo‘ldi, va uchinchi farishta tergov hukmi boshlangan paytda yetib keldi. Xoch oldida shogirdlarning hafsalasi pir bo‘lgani 1844-yil 22-oktabrdagi buyuk hafsalapirlikning timsolidir. Doniyorning birinchi bobi — Yahyo Cho‘mdiruvchi va Uilyam Miller orqali ifodalangan Ilyosdir, ammo uni ikkinchi va uchinchi boblardan ajratib bo‘lmaydi. Bu boblar birgalikda abadiy Xushxabardir; u har doim uch bosqichli bashoratli sinov xabari bo‘lib, avval ikki toifa sajda qiluvchilarni vujudga keltiradi, so‘ng ularni ajratadi. Shunday ekan, agar o‘sha uch bob bir-biridan ajratilsa, bu boshqa bir xushxabar bo‘lur edi.

> But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. Galatians 1:8, 9.

> Ammo agar biz yoki osmondan bo‘lgan bir farishta sizlarga biz sizlarga va’z qilgan xushxabardan boshqa bir xushxabarni va’z qilsa, u la’natlangan bo‘lsin. Oldin aytganimizdek, men hozir yana aytaman: agar kimdir sizlar qabul qilgan xushxabardan boshqa bir xushxabarni sizlarga va’z qilsa, u la’natlangan bo‘lsin. Galatiyaliklarga 1:8, 9.

Daniel chapter one prepares the way for the messenger of the covenant to suddenly come to his temple, and it also represents the voice that is crying in the wilderness. The wilderness is represented as a period of scattering, where the sanctuary and the host are being trodden under foot. In Daniel chapter one, Daniel is in the wilderness, scattered and enslaved. The message of chapter one, prepares the way for the message of chapter two, where Christ purifies and enters into covenant with the sons of Levi. The sons of Levi are identified as the symbol of God’s chosen people, for they stood faithfully with Moses in the crisis of Aaron’s golden image, and chapter three of Daniel is also the crisis of the golden image.

Doniyor kitobining birinchi bobi ahdning xabarchisi to‘satdan O‘z ma’badiga kelishi uchun yo‘l tayyorlaydi, shuningdek u sahroda nido qilayotgan ovozni ham ifodalaydi. Sahro tarqalib ketish davri sifatida tasvirlanadi; bu davrda muqaddas joy va lashkar oyoq osti qilinmoqda. Doniyor kitobining birinchi bobida Doniyor sahroda, tarqalib ketgan va qullikka tushgan holdadir. Birinchi bobning xabari ikkinchi bobning xabari uchun yo‘l tayyorlaydi; u yerda Masih Levining o‘g‘illarini poklaydi va ular bilan ahd tuzadi. Levining o‘g‘illari Xudoning tanlangan xalqining ramzi sifatida ko‘rsatiladi, chunki ular Horunning oltin buti inqirozida Muso bilan sadoqat ila turdilar; Doniyor kitobining uchinchi bobi ham oltin but inqirozidir.

Shadrach, Meshach and Abednego are like the Levites that have been purified in advance of the “image of the beast” test of the golden idol. At the ceremony Nebuchadnezzar provides the orchestra, the whore of Tyre sings the songs, and apostate spiritual Israel bows down and then dances naked to the music around the golden idol.

Shadrax, Meshax va Abednego oltin butning “vahshiyning surati” sinovi oldidan avvaldan poklangan levilarga o‘xshaydi. Marosimda Nebukadnetsar orkestrni ta’minlaydi, Tirning fohishasi qo‘shiqlarni kuylaydi, murtad ruhiy Isroil esa oltin but oldida ta’zim qilib, so‘ng musiqa sadolari ostida uning atrofida yalang‘och holda raqsga tushadi.

The books of Daniel and Revelation are the same book, and Christ as the Alpha and Omega is now unsealing the book that represents the Revelation of Jesus Christ. The very first truth that He places in that book is the three angels’ messages. The first three chapters of Daniel, are the three angels’ messages. The truths connected to those three angels’ messages in Revelation chapter fourteen, are brought to perfection when it is recognized that they were first mentioned in the first three chapters of Daniel. In Revelation fourteen they are identified as the everlasting gospel, and they are flying in the heavens, thus identifying the message that is presented to the entire world in the last days. In Daniel’s first three chapters, the experience of the men and women that carry that message to the world is illustrated. Revelation fourteen is the external line of truth, representing with symbols, the message of the three angels. The everlasting gospel, and the message of each of the three angels, is brought to perfection by the internal line of truth represented in Daniel’s first three chapters.

Doniyor va Vahiy kitoblari ayni bir kitobdir, va Masih Alfa va Omega sifatida endi Iso Masihning Vahiyini ifoda etuvchi kitobning muhrlarini ochmoqda. U o‘sha kitobga joylaydigan eng birinchi haqiqat — uch farishtaning xabarlaridir. Doniyor kitobining dastlabki uch bobi uch farishtaning xabarlaridir. Vahiy kitobining o‘n to‘rtinchi bobidagi o‘sha uch farishtaning xabarlari bilan bog‘liq haqiqatlar, ular avval Doniyorning dastlabki uch bobida tilga olingani anglab yetilganda, kamolga yetkaziladi. Vahiy 14 da ular abadiy xushxabar deb belgilangan, va ular osmonning bag‘rida uchib bormoqda; shu tariqa oxirgi kunlarda butun dunyoga taqdim etiladigan xabarni ko‘rsatadi. Doniyorning dastlabki uch bobida esa bu xabarni dunyoga olib boradigan erkaklar va ayollarning tajribasi tasvirlangan. Vahiy 14 — haqiqatning tashqi chizig‘i bo‘lib, ramzlar orqali uch farishtaning xabarini ifodalaydi. Abadiy xushxabar hamda uch farishtaning har birining xabari Doniyorning dastlabki uch bobida ifodalangan haqiqatning ichki chizig‘i orqali kamolga yetkaziladi.

The first three chapters represent many wonderful truths, and one of those truths is that the three messages are a three-step testing process consisting of a dietary test, followed by a visual test, that is followed by a litmus test. There are, no doubt, other ways to label those three tests, but those labels can easily be seen in chapter one, and they can again be seen in chapters one through three. The three chapters must be recognized together as one symbol.

Dastlabki uch bob ko‘plab ajoyib haqiqatlarni ifodalaydi, va o‘sha haqiqatlardan biri shundan iboratki, uch xabar uch bosqichli sinov jarayonidir: u ovqatlanishga doir sinovdan iborat bo‘lib, undan keyin ko‘rishga doir sinov keladi, va uning ortidan lakmus sinovi keladi. Shubhasiz, bu uch sinovni nomlashning boshqa usullari ham bor, biroq bu nomlarni birinchi bobda osongina ko‘rish mumkin, va ularni yana birinchi bobdan uchinchi bobgacha bo‘lgan boblarda ham ko‘rish mumkin. Bu uch bob birgalikda bitta ramz sifatida tan olinishi lozim.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “Birinchi va ikkinchi xabarlar 1843 va 1844 yillarda berilgan edi, va biz hozir uchinchi xabarning e’lon qilinishi ostidamiz; biroq bu uchala xabar hamon e’lon qilinishi lozim. Ular haqiqatni izlayotganlarga takroran yetkazilishi hozir ham avvalgidek zarurdir. Qalam va ovoz orqali biz bu e’lonni jaranglatmog‘imiz, ularning tartibini hamda bizni uchinchi farishta xabarigacha olib keladigan bashoratlarning qo‘llanilishini ko‘rsatmog‘imiz kerak. Birinchi va ikkinchisiz uchinchi bo‘lishi mumkin emas. Biz bu xabarlarni dunyoga nashrlar va nutqlar orqali, bashoratli tarix yo‘nalishida bo‘lib o‘tgan narsalarni ham, bo‘ladigan narsalarni ham ko‘rsatgan holda yetkazmog‘imiz lozim.” Tanlangan xabarlar, 2-kitob, 104, 105.

It does not matter if there was only one day, or one week, or twenty years between the actual history of chapters two and three, they are symbolically illustrating the progressive testing of three tests. Nebuchadnezzar was dazzled and amazed that God, through the prophet Daniel could know his dream, and provide such a sound interpretation of the dream that it could only be understood as truth. Yet in chapter three, Nebuchadnezzar failed the second test of chapter two, for he determined to place his own prideful human desire above the wonderful manifestation of the power of God, which identified the divine meaning of the secret dream.

Ikkinchi va uchinchi boblarning haqiqiy tarixiy voqealari orasida faqat bir kun, yoki bir hafta, yoxud yigirma yil bo‘lganining ahamiyati yo‘q; ular ramziy tarzda uch sinovning izchil sinab ko‘rilishini tasvirlaydi. Navuxadnazar Xudo payg‘ambar Doniyor orqali uning tushini bila olgani va tushga shunchalik asosli bir ta’bir bera olganidan hayratda va lol qoldiki, bu faqat haqiqat sifatida anglashilishi mumkin edi. Shunga qaramay, uchinchi bobda Navuxadnazar ikkinchi bobdagi ikkinchi sinovdan yiqildi, chunki u maxfiy tushning ilohiy ma’nosini ayon qilgan Xudoning qudratining ajoyib namoyon bo‘lishidan ustun qilib, o‘zining mag‘rur insoniy istagini qo‘yishga qaror qildi.

In erecting the golden image in chapter three, he failed the third—litmus test. Shadrach, Meshach and Abednego passed the litmus test. Nebuchadnezzar received the mark of the beast and the three worthies received the seal of God. The first three chapters of Daniel, must be understood in the context of the three angels of Revelation fourteen. As simple as the three chapters are, for they are so clear that they are commonly used as stories for Christian children, they actually represent, perhaps, the most profound three chapters in God’s Word.

Uchinchi bobda oltin tasvirni tiklash orqali u uchinchi — hal qiluvchi sinovdan o‘ta olmadi. Shadrax, Meshax va Abednego esa bu hal qiluvchi sinovdan o‘tdilar. Navuxadnazar hayvonning tamg‘asini qabul qildi, uch nafar sadoqatli esa Xudoning muhrini oldilar. Doniyor kitobining dastlabki uch bobi Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishta xabari nuqtayi nazaridan tushunilishi lozim. Bu uch bob qanchalik sodda bo‘lmasin, chunki ular shu qadar ravshanki, odatda nasroniy bolalar uchun hikoyalar sifatida qo‘llaniladi, aslida ular, ehtimol, Xudoning Kalomidagi eng teran uch bobni ifodalaydi.

We will continue with Daniel chapter three in the next article.

Keyingi maqolada Doniyor kitobining uchinchi bobini davom ettiramiz.

> “The vainglory and oppression seen in the course pursued by the heathen king, Nebuchadnezzar, is being and will continue to be manifested in our day. History will repeat itself. In this age the test will be on the point of Sabbath observance. The heavenly universe behold men trampling upon the law of Jehovah, making the memorial of God, the sign between him and his commandment-keeping people, a thing of naught, something to be despised, while a rival sabbath is exalted as was the great golden image in the plain of Dura. Men claiming to be Christians will call upon the world to observe this spurious sabbath that they have made. All who refuse will be placed under oppressive laws. This is the mystery of iniquity, the devising of satanic agencies, carried into effect by the man of sin.” The Youth’s Instructor, July 12, 1904.

> “Butparast podshoh Navuxadnazar tutgan yo‘lda ko‘ringan behuda shuhratparastlik va zulm bizning kunlarimizda namoyon bo‘lmoqda va bundan keyin ham namoyon bo‘lib boradi. Tarix takrorlanadi. Bu asrda sinov Shabbatga rioya qilish masalasida bo‘ladi. Samoviy koinot insonlarning Yahovaning qonunini oyoq osti qilayotganini, Xudoning yodgorligi bo‘lgan, U bilan Uning amrlarini tutuvchi xalqi o‘rtasidagi belgi bo‘lgan narsani arzimas, nafratlanishga loyiq bir narsa qilib qo‘yayotganini, shu bilan birga Dura tekisligida ulkan oltin haykal ulug‘langanidek, muqobil bir shabbatni yuksaltirayotganini ko‘rib turibdi. O‘zlarini masihiy deb da’vo qiluvchi kishilar dunyoni o‘zlari yaratgan bu soxta shabbatga rioya qilishga chaqiradilar. Rad etganlarning barchasi zulmkor qonunlar ostiga qo‘yiladi. Bu qonunsizlik siri, shaytoniy kuchlarning o‘ylab topgan rejasi bo‘lib, gunoh odami orqali amalga oshiriladi.” The Youth’s Instructor, 1904-yil 12-iyul.

Back to Articles