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# The Book of Daniel - Number Ten

Doniyor kitobi — O‘ninchi raqam

The Process

Jarayon

Author

Jeff Pippenger

Published

December 5, 2023

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In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.

Daniyor kitobining birinchi bobida, Daniyor Eremiyo tomonidan bashorat qilingan yetmish yillik asirlikka olib ketildi va bu asirlik Kirning birinchi yiliga qadar davom etdi.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> Daniyor shoh Kirning birinchi yiliga qadar ham xizmatda davom etdi. Daniel 1:21.

Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.

Shunday qilib, Doniyor qadimgi Isroilga Quddusni qayta qurish va tiklash uchun qaytishga ruxsat bergan farmongacha, asirlikning yetmish yillik butun tarixini boshdan kechirdi.

> Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.

> Endi Fors shohi Ko‘rashning birinchi yilida, Egamizning Yeremiyo og‘zi orqali aytgan kalomi bajo bo‘lsin deb, Egamiz Fors shohi Ko‘rashning ruhini junbushga keltirdi; shunda u butun shohligi bo‘ylab bir farmon e’lon qildi va uni yozma ravishda ham chiqardi, deb aytdi. Ezra 1:1.

Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.

Shunday qilib, Doniyor 2001-yil 11-sentabrda boshlangan va Bobildan chiqishga da’vatni belgilovchi “farmon”gacha davom etadigan bir yuz qirq to‘rt mingning sinov jarayonining timsolidir.

> 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. Revelation 18:4, 5.

> Va men osmondan yana boshqa bir ovozni eshitdim: “Ey xalqim, undan chiqinglar, toki uning gunohlariga sherik bo‘lib qolmanglar va uning balolaridan ulush olmanglar. Chunki uning gunohlari osmongacha yetib bordi, va Xudo uning nohaqliklarini esladi”. Vahiy 18:4, 5.

The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.

Yetmish yillik asirlik — bir yuz qirq to‘rt minglikning sinov va poklanish davridir. 2001-yil 11-sentabrda Islomning uchinchi Voyi yetib keldi. Bu faqat Adventizmning asosiy haqiqatlarini qabul qiladiganlar tomonidan tan olinadi. Birinchi Voy ham, ikkinchi Voy ham kashshoflar tomonidan Islom deb to‘g‘ri aniqlangan edi. Ellen White ma’qullagan, va Xabaqquq kitobining ikkinchi bobining bajo bo‘lishi sifatida ko‘rsatilgan ham 1843-yilgi, ham 1850-yilgi kashshoflar jadvallarida Islom beshinchi va oltinchi Karnaylar deb aniqlangan. So‘nggi uch Karnay — Voy Karnaylaridir.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Va men qaradim va osmonning o‘rtasida uchib borayotgan bir farishtani ko‘rdim va eshitdim; u baland ovoz bilan shunday der edi: “Yerda yashovchilarning holiga voy, voy, voy bo‘lsin! Chunki hali karnay chalishi kerak bo‘lgan uch farishtaning karnay ovozlari sababli.” Vahiy 8:13.

If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.

Agar uchta Vay Karnaylari bo‘lsa va birinchi hamda ikkinchi Vay Karnaylari Islom bo‘lsa, uchinchi Vay Karnayi ham Islom ekanini anglash ancha sodda. Islomning Vay Karnaylari sifatidagi ramzining bir unsuri — ularning tiyib turilishidir, so‘ng esa ular qo‘yib yuborilganda. Opa Uайт Vahiy kitobining yettinchi bobidagi to‘rt shamolni “g‘azablangan ot” deb ta’riflaydi; u “uzilib chiqishga” va o‘z ortidan “o‘lim hamda vayronagarchilik” keltirishga urinadi.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Farishtalar to‘rt shamolni ushlab turibdilar; ular qutulib ketib, butun yer yuzi bo‘ylab yopirilib o‘tishga urinayotgan g‘azablangan ot timsolida tasvirlangan bo‘lib, o‘z yo‘lida vayronagarchilik va o‘limni olib keladi.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Abadiy olamning naq ostonasida biz uxlab yotaylikmi? Biz loqayd, sovuq va o‘lik bo‘laylikmi? Ey, qaniydi, jamoatlarimizda Xudoning Ruhi va nafasi Uning xalqiga puflangan bo‘lsa, toki ular oyoqqa turib yashasinlar. Biz yo‘l tor, darvoza esa siqiq ekanini ko‘rishimiz kerak. Ammo biz o‘sha siqiq darvozadan o‘tganimizda, uning kengligi cheksizdir.” Manuscript Releases, 20-jild, 217.

The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.

To‘rt shamolni tiyib turgan to‘rt farishta, o‘lim va vayronagarchilik keltirib chiqaradigan Muqaddas Kitob bashoratidagi “g‘azablangan ot”ni tiyib turibdi. Vahiy kitobining to‘qqizinchi bobida, birinchi va ikkinchi Voy karnaylari aniqlab ko‘rsatilgan joyda, bir shoh ham aniqlab ko‘rsatiladi. U Vahiy kitobining “to‘qqiz-o‘n bir”ida aniqlab ko‘rsatiladi.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.

> Va ularning ustidan tubsiz chuqurlikning farishtasi bo‘lgan bir shoh bor edi; uning nomi ibroniy tilida Abaddon, yunon tilida esa uning nomi Apollyondir, ya’ni ular ustidan hukmronlik qiluvchi. Vahiy 9:11.

The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.

Shunday qilib, Islom podshohining nomi va demak, uning fe’l-atvori ibroniycha Abaddon va yunoncha Apollyondir. Ibroniycha va yunoncha orqali ifodalangan Eski hamda Yangi Ahdlarning har ikkisida ham Islomning fe’l-atvori ushbu ikki nomning ta’rifida topiladi. Har ikkala so‘zning ma’nosi ham “o‘lim va halokat”dir. Opa Uайтning aytishicha, bir yuz qirq to‘rt ming kishi muhrlanayotgan paytda to‘rt farishta jilovlab turgan “g‘azablangan ot” bo‘shab chiqib, o‘z yo‘lida “o‘lim va halokat” keltirishga urinmoqda.

The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.

Muqaddas Yozuvlarda Islomga oid birinchi ishora — Islom dinini tutib turuvchilarning otasi bo‘lgan Ismoildir. O‘sha birinchi ishorada u yovvoyi odam sifatida ta’riflanadi, va “yovvoyi” deb tarjima qilingan so‘z “yovvoyi arab eshagi” degan ma’noni anglatadi. Islomga oid birinchi bashoratli ishora otlar oilasining bir ramzidir, va ot — kashshoflar tomonidan ikki muqaddas jadvalda birinchi va ikkinchi Voylarga oid Islomni tasvirlash uchun qo‘llangan timsoldir. Vahiyning yettinchi bobidagi to‘rt shamol, Xudo O‘z xalqini muhrlaguncha to‘xtatib turiladi, ya’ni “tiyib turiladi”. Bir yuz qirq to‘rt ming kishining muhrlanish jarayoni ayni paytda sinov jarayoni va poklanish jarayonidir.

All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.

Bu bashoratli tasvirlarning barchasi Danielning yetmish yillik asirligi orqali ifodalanadi; bu asirlik birinchi xabarning quvvatlantirilishining timsoli bo‘lgan Yohayiqimdan boshlab, erkaklar va ayollarni Bobil ichidan tashqariga chorlaydigan “farmon”gacha davom etadi. Islomning avval tiyib turilishi, so‘ng esa qo‘yib yuborilishi, Injil bashoratining ramzi sifatidagi Islomning bashoratli xususiyatidir.

When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.

Ular “to‘rt shamol” deb tilga olinganda, Xudoning xizmatkorlari muhrlanayotgan paytda ular jilovlab turiladi. Ikkinchi Voyning boshida, milodiy 1840-yil 11-avgustda amalga oshgan uch yuz to‘qson bir yil va o‘n besh kunlik vaqt bashoratida, Ikkinchi Voyning Islomini ifodalovchi to‘rt farishta “bo‘shatildi”. Bashoratning oxirida esa ular “tiyib qo‘yildi”.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Karnayga ega bo‘lgan oltinchi farishtaga shunday dedi: ulug‘ Furot daryosi bo‘yida bog‘lab qo‘yilgan to‘rt farishtani bo‘shat. Va insonlarning uchdan bir qismini o‘ldirish uchun bir soatga, bir kunga, bir oyga va bir yilga tayyorlab qo‘yilgan o‘sha to‘rt farishta bo‘shatildi. Vahiy 9:14, 15.

On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.

2001-yil 11-sentyabrda yuz qirq to‘rt mingning tarixidagi birinchi xabar quvvat oldi; o‘sha paytda uchinchi Voyning Islomiga “yo‘l qo‘yildi”. Biroq u darhol “tiyib qo‘yildi”. Uayt opa buning nega sodir bo‘lganini tushuntiradi, ammo avvalo shuni eslashimiz kerakki, Islomning Muqaddas Kitobdagi birinchi tilga olinishidagi maqsadi xalqlarni g‘azablantirish edi; zero, Ismoilning qo‘li har bir odamga qarshi bo‘lur edi, va har bir odamning qo‘li Islomga qarshi bo‘lur edi.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Va Egamizning farishtasi unga dedi: “Mana, sen homiladorsan va o‘g‘il tug‘asan; uning ismini Ismoil deb qo‘yasan, chunki Egamiz sening jafolaringni eshitdi. U yovvoyi odam bo‘lur; uning qo‘li har kimga qarshi, har kimning qo‘li esa unga qarshi bo‘lur; va u barcha birodarlarining ro‘parasida yashar.” Ibtido 16:11, 12.

The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.

Muqaddas Kitob bashoratida Islomning maqsadi — Birlashgan Millatlar Tashkiloti o‘z g‘azabini Shanba kunini tutuvchilarga qaratishidan oldin, barcha xalqlarni Islomga qarshi birlashtirishdir. 2001-yil 11-sentabrda 9/11 ni Millerit voqealari ketma-ketligining takrorlanishi boshlanishining belgisi deb tushunadigan har bir kishi, xuddi “Doniyor” yetmish yilga Bobilga olib ketilganidagi holatga kirgan bo‘ldi. Yohiyaqim o‘sha sinov jarayonining boshlanishini ifodalaydi, va uchinchi Voyning Islomiyati o‘shanda bo‘shatib yuborildi, biroq Xudo O‘z xalqini muhrlashi uchun darhol tiyib turildi.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Bu vahiy 1847-yilda, Shanbaga rioya qilayotgan Advent birodarlaridan juda ozchilik bor bo‘lgan paytda berilgan edi; ulardan ham faqat ozchiligi uning rioya qilinishi Xudoning xalqi bilan imonsizlar o‘rtasida chegara chizish uchun yetarli darajada muhim, deb hisoblar edi. Endi esa o‘sha vahiyning ijrosi ko‘rina boshlamoqda. Bu yerda zikr etilgan ‘o‘sha musibat vaqtining boshlanishi’ balolar to‘kila boshlaydigan vaqtni anglatmaydi, balki ular to‘kilishidan sal avvalgi qisqa davrni anglatadi, Masih esa muqaddasxonada bo‘lgan paytni. O‘sha vaqtda, najot ishi yakuniga yetib borayotgan chog‘da, yer yuziga musibat kelib qoladi va xalqlar g‘azablanadi, biroq uchinchi farishtaning ishiga to‘sqinlik qilmasligi uchun tiyib turiladi. O‘sha vaqtda ‘keyingi yomg‘ir’, ya’ni Rabbimiz huzuridan keladigan tetiklanish keladi, toki u uchinchi farishtaning baland ovoziga qudrat bersin va avliyolarni yetti oxirgi bala to‘kiladigan davrda bardosh bera olishga tayyorlasin.” Early Writings, 85.

Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”

Daniyelning yetmish yili 2001-yil 11-sentyabrda boshlandi; o‘sha paytda Islom qo‘yib yuborildi va Vahiy kitobining o‘n uchinchi bobidagi yer hayvoniga to‘satdan va kutilmaganda zarba berib, xalqlarni g‘azablantirdi. Shundan so‘ng Islom jilovlab qo‘yildi, toki uchinchi farishtaning ishi yakuniga yetkazilsin. Uchinchi farishtaning ishi — Xudoning xalqini muhrlashdir, va bu ish 2001-yil 11-sentyabrda boshlanganda, Kechki Yomg‘ir “sepa” boshladi. Daniyelning birinchi bobi bir yuz qirq to‘rt mingning sinov jarayonini tasvirlaydi; bu jarayon 2001-yil 11-sentyabrda boshlanib, Vahiy kitobining o‘n sakkizinchi bobidagi ikkinchi “ovoz” Xudoning boshqa podasini Bobildan tashqariga chaqirgungacha davom etadi. Shunday ekan, Daniyel hozir ruhiy asirlikda bo‘lgan bir xalqni anglatadi, sinov jarayonining mutlaq yakunigacha. Daniyelning birinchi bobidagi sinov davrining xulosasi “kunlarning oxiri” sifatida belgilangan.

> 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. Daniel 1:18–20.

> Shoh belgilagan muddat tugagach, ya’ni ularni uning huzuriga keltirish lozim bo‘lgan kunlar oxirida, xadimlar boshlig‘i ularni Navuxadnazar huzuriga olib kirdi. Shoh ular bilan suhbatlashdi; va ularning barchasi orasida Doniyor, Xananyo, Mishoil va Ozariyoga teng keladigani topilmadi; shu bois ular shoh huzurida xizmatda turdilar. Shoh ulardan so‘ragan barcha hikmat va fahm masalalarida u ularni butun saltanatidagi barcha sehrgarlar va munajjimlardan o‘n barobar afzal deb topdi. Doniyor 1:18–20.

The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.

Uchinchi sinov, Doniyor va uch nafar sodiq yigit uchun bashoratli lakmus sinovini ifodalagan bo‘lib, ular Navuxadnazar tomonidan hukm qilinib, “uning butun shohligidagi barcha sehrgarlar va munajjimlardan o‘n karra afzal” deb topilganlarida sodir bo‘ldi. Uchinchi sinov hukm bilan ifodalanadi, va bu hukm “kunlarning oxirida” yuz berdi. Doniyor kitobida “kunlarning oxiri” — Doniyor o‘z ulushida turadigan joydir.

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “Ko‘plar poklanadi, oqaradi va sinaladi; ammo fosiqlar fosiqlik qiladilar; fosiqlardan hech biri anglamaydi; donolar esa anglaydilar…. Ming uch yuz o‘ttiz besh kunga yetib kelib, sabr bilan kutgan kishi baxtlidir. Ammo sen (Doniyor) oxiratgacha o‘z yo‘lingdan bor: chunki sen orom topasan va kunlarning oxirida o‘z nasibangda turasan.”

> “The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

> “Doniyor o‘z ulushida turadigan vaqt keldi. Unga berilgan nur misli ko‘rilmagan darajada dunyoga yetib boradigan vaqt keldi. Agar Rabbiy shu qadar ko‘p ish qilgan kishilar nurda yursalar, ular Masih haqidagi va Unga taalluqli bashoratlar haqidagi bilimlari bu yer tarixining yakuniga yaqinlashgan sari juda ortadi.” The Seventh-day Adventist Bible Commentary, 4-jild, 1174.

Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”

Opa Uayt “kunlarning oxiri”ni Doniyor kitobining o‘n ikkinchi bobi o‘ninchi oyatidagi poklanish jarayoni bilan bog‘liq holda ko‘rsatadi. U ko‘pincha o‘ninchi oyatni o‘n uchinchi oyatdagi “kunlarning oxiri” bilan birga qo‘llaydi.

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Ko‘plar poklanadi, oqartiriladi va sinaladi; ammo yovuzlar yovuzlik qilishda davom etadilar; yovuzlardan hech biri tushunmaydi; lekin donolar tushunadilar…. Ming uch yuz o‘ttiz besh kunga yetib kelib, kutib turgan kishi baxtlidir. Ammo sen (Doniyor) oxirigacha o‘z yo‘lingdan bor; chunki sen orom olursan va kunlarning oxirida o‘z ulushingda turursan.’

> “Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’

> “Doniyor bugun o‘z ulushida turibdi, va biz unga xalqqa so‘zlash uchun o‘rin berishimiz kerak. Bizning xabarimiz yonib turgan chiroq kabi oldinga chiqmog‘i lozim. ‘O‘sha vaqtda xalqing farzandlari uchun turuvchi ulug‘ shahzoda — Mikoil qo‘zg‘alur; va shunday bir musibat vaqti bo‘lurki, xalq bo‘lgandan beri o‘sha vaqtgacha hech qachon bo‘lmagan; va o‘sha vaqtda xalqingdan kitobda yozilgan holda topilgan har bir kishi qutqarilur. Va yer tuprog‘ida uxlayotganlarning ko‘plari uyg‘onur, ba’zilari abadiy hayotga, ba’zilari esa sharmandalik va abadiy nafratga. Va donolar osmon gumbazining yorqinligiday porlarlar; va ko‘plarni solihlikka qaytarganlar yulduzlar kabi abadul-abad porlarlar.’”

> “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.

> “Bu so‘zlar biz ushbu oxirgi kunlarda bajarishimiz lozim bo‘lgan ishni bayon etadi. Biz yarim uyg‘oq holatda emasmiz. Bajarilishi shart bo‘lgan ishni amalga oshirish uchun zarur bo‘lgan qudrat bizda yo‘q. Biz hayotga kirishimiz, birlashishga kirishimiz kerak. Hozir, ayni hozir, tavba va mag‘firat ishimizning eng yaqqol xususiyatlari bo‘ladigan o‘rinda turishimiz kerak. Hech qanday janjal bo‘lmasligi lozim. Ko‘zlarni ko‘r qiluvchi o‘z ishida Shaytonga qo‘shilish uchun endi juda kech. Yo‘ldan ozdiruvchi ruhlar va jinlarning ta’limotlariga quloq tutish uchun endi juda kech.”

> “I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.

> “Menga shuni aytish topshirilganki, Muqaddas Ruh til va nutq ato etganida, biz Hosil bayrami kunida amalga oshirilgan ishga o‘xshash bir ishning bajarilganini ko‘ramiz. Masihning vakillari ongli ravishda mehnat qiladilar. Bu yerda bir kishi, u yerda yana boshqasi yiqitish va vayron qilishga urinayotgan holda topilmaydi.

> “‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.

> “‘Farmon kuchga kirishishidan oldin, kun somondek o‘tib ketishidan oldin, Egamizning qattiq g‘azabi ustingizga kelishidan oldin, Egamiz g‘azabining kuni ustingizga kelishidan oldin, ey Uning hukmini ado etgan yer yuzining barcha kamtarlari, Egamizni izlanglar; solihlikni izlanglar, kamtarlikni izlanglar: ehtimol, Egamiz g‘azabining kunida yashirinursizlar.’” Australian Union Conference Record, March 11, 1907.

The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.

Bobildagi Doniyorning yetmish yillik asirligi bilan ifodalangan bir yuz qirq to‘rt ming kishining muhrlanishi Doniyor kitobining o‘n ikkinchi bobi, o‘ninchi oyatida tasvirlangan. Bu oyat “haqiqat”ning muhriga egadir, chunki u ibroniycha “haqiqat” so‘zining xos belgisi bo‘lgan uch bosqichni aniqlab beradi. Ko‘plar poklanadi, oq qilinadi, so‘ngra sinaladi. Doniyor va uch munosib birinchi bobda Xudodan qo‘rqish orqali poklandilar, chunki ular Bobil taomini yemaslikka qaror qilgan edilar. So‘ng ular Bobil taomini yeganlardan ko‘ra ko‘rinishlari yanada chiroyliroq va semizroq bo‘lgan bir qiyofani namoyon etdilar. Ularning qiyofasi oq kiyimlar bo‘lmish Masihning solihligi edi. Shundan keyin ular kunlarning oxirida Navuxadnazar hukmiga kirganlarida sinaldilar.

At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”

“Kunlarning oxirida”, Doniyor “o‘z ulushida” turganida, Xudoning xalqi uchun “Masih va Unga oid bashoratlar haqidagi bilim nihoyatda ortadi”. Nebuxadnazar “hikmat va fahmga oid barcha masalalarda” Doniyor bilan uch nafar sodiq kishining “o‘zining butun saltanatidagi barcha sehrgarlar va munajjimlardan o‘n baravar afzal” ekanliklari “aniqlanganini” qayd etdi.

Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”

Doniyor kitobining birinchi bobi uch bosqichli sinov jarayonidan o‘tadigan bir yuz qirq to‘rt mingning tajribasini tasvirlaydi. O‘sha jarayon haqida fikr bildirar ekan, Opa Uayt shunday deydi: “Bu so‘zlar bizdan ushbu oxirgi kunlarda bajarishimiz lozim bo‘lgan ishni ko‘rsatadi. Biz yarim ham uyg‘oq emasmiz. Biz bajarilishi shart bo‘lgan ishni ado etish uchun zarur bo‘lgan qudratga ega emasmiz. Biz hayotga kirishimiz, birlashuvga kirishimiz kerak. Hozir, ayni hozir, tavba va mag‘firat ishimizning eng ko‘zga tashlanadigan xususiyatlari bo‘ladigan o‘sha mavqeda turishimiz kerak. Hech qanday janjal bo‘lmasligi kerak.”

The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.

“Kunlarning oxiri”ga olib boradigan sinov jarayoni Vahiy kitobining o‘n birinchi bobida tilga olingan ikki guvohning tirilishiga olib boradi. Hozir biz bajarishimiz kerak bo‘lgan ish — 2001-yil 11-sentyabr xabarini qabul qilish va o‘lik quruq suyaklar orqali ifodalanganidek uyg‘onishdir. “Biz hayotga kelishimiz, birlikka kirishimiz kerak.” Biz shunday qilganimizda, ishimizning eng yaqqol xususiyatlari “tavba va mag‘firat” bo‘ladi. Ishimizning eng yaqqol xususiyati Doniyorning to‘qqizinchi bobida, u Levilar kitobining yigirma oltinchi bobidagi ibodatni qilib, o‘z gunohlari va otalarining gunohlari uchun kechirim so‘raganida ifodalanadi; shu bilan birga, u 2020-yil 18-iyulda cho‘zilish davrining boshlanishini belgilagan ko‘ngil qolishidan beri Xudoga qarshi yurib kelganini ham tan oladi. U, shuningdek, ayni o‘sha davr davomida Xudo ham unga qarshi yurib kelganini tan olishi kerak. Doniyor 2020-yil 18-iyuldan beri “yetmish yil”lik asirlikdan o‘tib kelganlarni ifodalaydi.

The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.

Yetmish yil — Levilar yigirma oltidagi “yetti vaqt”ning timsolidir. Solnomalar kitobi bizga shuni ma’lum qiladiki, yetmish yil o‘sha davr bo‘lib, unda yer Levilar yigirma beshdagi ahdga qarshi qadimgi Isroilning isyoni tufayli unga bahramand bo‘lishga yo‘l qo‘yilmagan shanbalardan “bahramand bo‘lar” edi.

> To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.

> Rabbimizning Yeremiyo og‘zi bilan aytgan kalomi bajo bo‘lishi uchun, yurt o‘z shanba damlarini ado etgunicha; chunki u vayron holida yotgan butun davr mobaynida, yetmish yil to‘lgunicha, shanba damini tutdi. 2 Solnomalar 36:21.

As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.

Vahiy kitobining o‘n birinchi bobidagi ikki guvoh 2020-yil 18-iyuldan keyin ko‘chada o‘lik yotgan “uch yarim kun” bashoratli “cho‘l”ning timsoli sifatida “yetmish yil”ning ham, shuningdek “yetti vaqt”ning ham timsolidir. “Kunlarning oxirida” esa Doniyor kitobida muhrlab qo‘yilgan bashoratli kunlarning oxirining timsolidir.

In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.

1798-yilda Doniyor kitobi muhrdan ochildi va Doniyor o‘z ulushida turib, o‘z maqsadini amalga oshirishga tayyor edi.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> “Xudo bir insonga ado etishi uchun alohida bir ish berganida, u Doniyor singari o‘z ulushi va o‘rnida turishi, Xudoning chaqirig‘iga javob berishga va Uning maqsadini bajo keltirishga tayyor bo‘lishi kerak.” Manuscript Releases, 6-jild, 108.

On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.

1844-yil 22-oktabrda, Doniyor kitobining sakkizinchi bobi o‘n to‘rtinchi oyati bajo bo‘lishi bilan, Doniyor kitobi yana o‘z ulushida turdi. 1798 va 1844-yillar birinchi va ikkinchi g‘azablarning yakunidir, shuning uchun ular “yetti vaqt”ning oxirini belgilaydi. Doniyor kitobidagi “kunlarning oxiri” “yetti vaqt” bilan ifodalangan asirlikning tugashining ramzidir. Doniyor kitobining to‘rtinchi bobida, Navuxadnazar ustidan “yetti vaqt” o‘tguncha yirtqich hayvon kabi yashadi. “Kunlarning oxiri”da esa uning shohligi va aqli o‘ziga qaytarildi.

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.

> Va kunlarning oxirida men — Navuxadnazar — ko‘zlarimni osmonga ko‘tardim, aql-idrokim menga qaytdi; va men Taoloni muborak deb bildim, abadulabad Tirik bo‘lganni madh etib ulug‘ladim; Uning hukmronligi abadiy hukmronlikdir, va Uning shohligi nasldan-naslga davom etur. Yer yuzining barcha aholisi hech narsa hisoblanur; U osmon lashkarlari orasida ham, yer yuzi aholisi orasida ham O‘z irodasiga ko‘ra ish tutar; va hech kim Uning qo‘lini to‘sa olmas, yoki Unga: “Nima qilmoqdasan?” deya olmas. O‘sha vaqtda aql-idrokim menga qaytdi; shohligimning shuhrati uchun izzatim va nuroniyligim menga qaytdi; maslahatchilarim va amaldorlarim meni izlab keldilar; va men shohligimda qayta mustahkamlandim, hamda menga yanada ulug‘vor saltanat qo‘shildi. Doniyor 4:34–36.

The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.

Yuz qirq to‘rt ming kishining muhrlanish davrining oxiri “kunlarning oxiri” sifatida ifodalanadi, va shuning uchun u “yetmish yil”ning, shuningdek, “yetti zamon”ning ham ramziy yakunini bildiradi. O‘sha paytda, “tavba va mag‘firat” ilgari o‘lik quruq suyaklar vodiysi orqali o‘tadigan ko‘chada yotgan o‘liklar bo‘lganlarning ishini ifodalovchi xususiyatlar bo‘ladi.

The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.

Yuz qirq to‘rt mingning tavba ishining ko‘rinadigan belgisi Hizqiyolning to‘qqizinchi bobida “oh urish va fig‘on qilish” sifatida tasvirlangan. Xudoning xalqi o‘z shaxsiy gunohlarini e’tirof etib, ulardan yuz o‘girganlarida, ota-bobolarining ayni gunohlarini takrorlaganliklarini tan olganlarida, o‘z fikrlaridagi mag‘rurlikni chetga surib, Xudoga zid yo‘lda yurganliklarini, shuningdek 2020-yil 18-iyulda kechikish vaqti kelganidan beri U ham ularga zid yo‘lda yurganini e’tirof etganlarida, shunda ular saltanatdagi o‘zlarini dono deb bilgan barcha boshqa kishilardan “o‘n baravar” ko‘proq bashoratli qudratga ega ekani ayon bo‘ladi.

The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.

Muhrlash jarayoni Islomning qo‘yib yuborilishi va so‘ngra tiyib turilishi bilan boshlandi. O‘sha jarayon qanday boshlangan bo‘lsa, xuddi shunday yakun topadi: Islom yana bir bor qo‘yib yuborilganda. U muhrlash vaqti kunlarining oxirida qo‘yib yuboriladi; bu vaqt Doniyor uchun odamlarni Bobil ichidan chiqishga chaqirgan Kir farmoni edi. Aynan o‘sha yerda, poklanish kunlarining oxirida, Qo‘shma Shtatlardagi yakshanba qonuni “farmoni”ning hukmida, sodiqlar “o‘n barobar ko‘proq” bashoratli qudratga ega ekani aniqlanadi.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Siz Rabbiyning kelishini haddan tashqari uzoq deb bilmoqdasiz. Men keyingi yomg‘ir [yarim tun faryodiday] to‘satdan va o‘n baravar qudrat bilan kelayotganini ko‘rdim.” Spalding and Magan, 5.

We will begin the consideration of Daniel chapter two in the next article.

Keyingi maqolada Doniyor kitobining ikkinchi bobini ko‘rib chiqishni boshlaymiz.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Bu yarim tun nidosi edi va u ikkinchi farishtaning xabariga kuch berishi lozim edi. Tushkunlikka tushgan azizlarni uyg‘otish va ularni oldilaridagi buyuk ishga tayyorlash uchun osmondan farishtalar yuborildi. Eng iste’dodli kishilar bu xabarni birinchi bo‘lib qabul qilganlar emas edi. Farishtalar kamtarin, fidoyi zotlarga yuborildi va ularni: ‘Mana, Kuyov kelmoqda; Uni kutib olishga chiqinglar!’ degan nidoni ko‘tarishga majbur qildi. Bu nido ishonib topshirilganlar shoshildilar va Muqaddas Ruhning qudrati bilan xabarni e’lon qilib, tushkunlikka tushgan birodarlarini uyg‘otdilar. Bu ish insonlarning donoligi va ilmidan emas, balki Xudoning qudratidan kelib chiqqan edi, va nidoni eshitgan Uning azizlari unga qarshilik qila olmadilar. Eng ruhiy kishilar bu xabarni birinchi bo‘lib qabul qildilar, ilgari ishda yetakchilik qilganlar esa uni qabul qilish va: ‘Mana, Kuyov kelmoqda; Uni kutib olishga chiqinglar!’ degan nidoni yanada kuchaytirishga yordam berishda eng oxirgilardan bo‘ldilar.” Early Writings, 238.

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