Article

# The Book of Daniel - Number Twelve

Doniyor kitobi — O‘n ikkinchi son

Darkness

Zulmat

Author

Jeff Pippenger

Published

December 7, 2023

Formats

PDF
Word
Song MP3

A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.

Ilhomlangan Kalom ichida ikki karra takrorlangan bir so‘z yoki ibora ikkinchi farishtaning xabarining ramzidir.

> And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.

> Navuxadnazarning hukmronligining ikkinchi yilida Navuxadnazar tushlar ko‘rdi; bundan uning ruhi bezovta bo‘ldi va uyqusi uni tark etdi. Shunda podshoh sehrgarlarni, munajjimlarni, jodugarlarni va xaldeylarni podshohga uning tushlarini aytib berish uchun chaqirishni buyurdi. Shunday qilib ular kelib, podshoh huzurida turdilar. Podshoh ularga dedi: Men bir tush ko‘rdim, va o‘sha tushni bilish uchun ruhim bezovta bo‘ldi. Daniel 2:1–3.

In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.

Tun “zulmati”da Navuxadnazar bir haykal haqida tush ko‘rdi, ammo u tushni eslay olmadi. U tun tushida bir haykal haqida tush ko‘rdi, biroq haykal haqidagi tush uning angiga, xuddi u o‘sha tushni ko‘rgan tun kabi, qorong‘i edi.

> Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.

> Shunda Xaldeylar podshohga suryoniy tilida dedilar: Ey podshoh, abadulabad yashagin; tushingni qullaringga ayt, biz esa uning ta’birini ko‘rsatamiz. Podshoh javob berib Xaldeylarga dedi: Bu narsa mendan ketdi; agar sizlar menga tushni va uning ta’birini ma’lum qilmasangiz, bo‘lak-bo‘lak qilib tashlanasizlar, uylaringiz esa go‘ngtepaga aylantiriladi. Ammo agar tushni va uning ta’birini ko‘rsatsangiz, mendan hadyalar, mukofotlar va ulug‘ izzat olasizlar; shuning uchun menga tushni va uning ta’birini ko‘rsatinglar. Doniyor 2:4–7.

The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.

Navuxadnazar ko‘rgan but tasviri haqidagi tushning sinovi zulmat bilan qoplangan bir tasvirga to‘g‘ri payg‘ambarlik tavsifini, shuningdek tush mazmunining ta’birini kim bera olishini aniqlash uchun mo‘ljallangan sinov edi. Millerchilar tarixida Yarim Tungi Faryod xabari bilan qo‘shilgan ikkinchi farishtaning xabari Ilyos tomonidan Karmel tog‘idagi bellashuvda oldindan namoyon etilgan edi. Bu ham nafaqat haqiqiy Xudo kim ekanini, balki haqiqiy payg‘ambar kim ekanini ham oshkor etadigan bir sinov edi. Opa Uayt to‘g‘ridan-to‘g‘ri Ilyosga qiyoslanganini aytadigan Uilyam Miller Karmel tog‘ida Ilyosni ifoda etgan edi. Biroq ifodalanayotgan narsa Uilyam Millerning o‘zi emas edi; undan ko‘ra, u tushunishga yetaklangan payg‘ambarlikni talqin qilish qoidalari edi. Karmel tog‘ida erkak xudo Baalning payg‘ambarlari va ayol ma’buda Ashtarotning payg‘ambarlari yolg‘on payg‘ambarlar ekani namoyon qilindi. Millerchilar tarixida esa, Karmel tog‘i bilan qiyoslanganidek, protestant cherkovlari yolg‘on payg‘ambarlar ekani namoyon qilindi.

When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.

Protestant jamoatlari Uilyam Millerning bashoratlarni talqin qilish qoidalarini rad etganliklarini namoyon etganlarida, ular Rimning qizlariga aylandilar. Bashoratiy ma’noda qiz — o‘z onasining timsolidir. Protestantlar Millerchilar tarixida muvaffaqiyatsiz bo‘lgan sinov mahluqning surati (qizi)ni aniqlagan va yuzaga keltirgan sinov edi. Aynan o‘sha yerda haqiqiy protestantizmning shoxi murtad protestantizmning shoxiga qarshi namoyon bo‘ldi. Navuxodonosor bir talqinni talab qilayotgan edi va shu tariqa u ilohiy taqdir boshqaruvi ostida ham soxta, ham haqiqiy payg‘ambarlarning namoyon bo‘lishiga sababchi bo‘ldi.

> They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.

> Ular yana javob berib dedilar: “Shoh o‘z qullariga tushni aytsin, biz esa uning ta’birini ko‘rsatamiz.” Shoh javob berib dedi: “Aniq bilamanki, sizlar vaqtni yutmoqchisizlar, chunki bu narsa mendan ketganini ko‘rib turibsizlar. Ammo agar tushni menga ma’lum qilmasangiz, sizlar uchun faqat bitta hukm bor; chunki vaqt o‘zgarguncha mening oldimda aytish uchun yolg‘on va buzuq so‘zlar tayyorlab qo‘ygansizlar. Shuning uchun menga tushni aytinglar, shunda uning ta’birini ko‘rsata olishingizni bilaman.” Daniel 2:7–9.

At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.

Sinov davrlarining yakunida, Karmel tog‘ida va 1844-yil 22-oktabrda namoyon bo‘lgan tafovut Doniyor kitobining ikkinchi bobida ham tasvirlangan edi. Karmel tog‘i, Millerchilar tarixi va Navuxadnazorning but haqidagi tushi ko‘rinishidagi uchta bashoratli tasvirda urg‘u Ilyos, Miller va Doniyor orqali ifodalangan bashoratning to‘g‘ri talqiniga qaratilgan. Tushning ta’biri — ikki toifa payg‘ambar zohir bo‘ladigan tarixda muhridan ochiladigan xabardir.

> The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.

> Xaldeylar shoh huzurida javob berib, dedilar: “Yer yuzida shohning masalasini bayon qila oladigan biror inson yo‘q; shuning uchun ham sehrgar, munajjim yoki xaldeylardan bunday narsalarni so‘ragan shoh, amir yoki hukmdor bo‘lmagan. Shoh talab qilayotgan narsa nodir bir narsadir, va uni shoh huzurida bayon qila oladigan boshqa hech kim yo‘q, faqat maskani badan bilan bo‘lmagan xudolargina buni qila oladilar”. Shu sababli shoh g‘azablandi va nihoyatda qattiq qahrga minib, Bobilning barcha donishmandlarini halok qilishni buyurdi. Doniyor 2:10–12.

At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.

Karmel tog‘ida Ilyos sinovni taklif qildi, va u taklif qilgan sinov nafaqat haqiqiy Xudo kimligini, balki haqiqiy payg‘ambar kimligini ham namoyon etishi kerak edi. Doniyor kitobining ikkinchi bobida esa haqiqiy bilan soxtaning o‘rtasidagi farqni namoyon qilgan sinovni aynan xaldeylar belgilab beradilar. Ular Navuxadnazarning izlayotgan ta’birini faqat Xudo ochib bera olishini, odamlar esa buni qila olmasligini bayon qiladilar. Shuningdek, ular: “Shoh talab qilayotgan narsa nodir bir narsadir”, deb aytganlarida, Navuxadnazar bilan uning diniy donishmandlari o‘rtasidagi munosabat noto‘g‘ri munosabat ekanidan ham shikoyat qiladilar. Ular davlatning timsoli bo‘lgan shoh o‘zlari vakolatli deb tushunilgan diniy sohaga aralashmasligini istaydilar. Ular cherkov bilan davlatning birlashuvi tamoyillariga qarshi norozilik bildirmayotgan edilar; ular davlatning vakili bo‘lgan Navuxadnazar jamoat ustidan nazoratni o‘z qo‘liga olishni talab qilayotganiga qarshi norozilik bildirayotgan edilar. Agar diniy rahbarlar davlat ustidan hukmronlik qilsalar, ular cherkov-davlat munosabatidan mamnun bo‘lar edilar. Yirtqichning surati sinovi — xuddi Navuxadnazarning surat haqidagi tushiday — biz abadiy taqdirimizni hal qiladigan, hayot-mamot sinovidir.

> And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.

> Va farmon chiqib, donishmandlar o‘ldirilsin, deb buyurildi; va ular Doniyor bilan uning hamrohlarini ham o‘ldirish uchun qidirdilar. Shunda Doniyor Bobilning donishmandlarini o‘ldirish uchun chiqqan shoh qo‘riqchilari boshlig‘i Ariyoxga maslahat va donolik bilan javob berdi. U shohning sarkardasi Ariyoxga javoban dedi: Nega shohdan chiqqan bu farmon bunchalik shoshilinch? Shunda Ariyox bu ishni Doniyorga ma’lum qildi. Doniyor 2:13–15.

When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.

Daniyel hali noma’lum bo‘lgan haykal haqidagi tushning hayot va o‘lim bilan bog‘liq sharoitlarini anglash borasida ma’rifat topganida, u bir yuz qirq to‘rt mingning uch bosqichli sinov jarayonining ikkinchi va ko‘rinadigan sinovi tarixida ekanliklari haqidagi ma’rifatini ifodalaydi. Ammo Daniyel shunchaki to‘g‘ri taomni yeyishni tanlagan va shu bois birinchi sinovdan o‘tganlarni ifodalamaydi, balki Xudo Muqaddas Kitob bashoratiga oid alohida idrok bergan insoniy vakilni ham ifodalaydi.

> 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 yigitga kelsak, Xudo ularga barcha ilm va hikmatda bilim hamda mahorat berdi; Doniyor esa barcha vahiylar va tushlarni anglash qobiliyatiga ega edi. Doniyor 1:17.

Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.

Garchi to‘rt sodiq ibroniyning barchasi taomga oid sinovdan o‘tgan bo‘lsalar-da, vahiylar va tushlarning xabarchisi sifatida Doniyor tanlandi. Doniyor Ilyos, Cho‘mdiruvchi Yahyo, Vahiy olgan Yahyo, Uilyam Miller va Future for America tomonidan ifodalanganidek, bashoratli xabarchining vakili bo‘lib turadi. Bashoratli xabarchi hech qachon bashoratli sinovdan ajratilmaydi.

In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.

Masihning davrida Yahyoning guvohligini rad etganlar Isodan foyda ko‘ra olmadilar. Millerchilar tarixida birinchi xabarni (William Miller bilan ifodalangan) rad etganlar ikkinchi xabardan foyda ko‘ra olmadilar. Har ikkala tarixda ham sodiq qolganlar sinov jarayoni nimaga olib borayotganini anglamadilar. Shogirdlar xochni ko‘rishni istamadilar, holbuki bu sodir bo‘lishi ularga aniq aytilgan edi. Millerchilar buyuk umidsizlikni ko‘ra olmadilar. Daniel esa, Arioxdan Navuxadnazarning haykal tushiga aloqador hayot-mamot holatlari haqida xabar topganida, tushning mazmuni nima ekanini ham, haykal sinovi nimaga olib borayotganini ham bilmas edi. U bilgan yagona narsa bu hayot-mamot masalasi ekanligi edi. Shu sababli Daniel talqinni tushunish uchun vaqtga muhtoj edi.

> Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.

> Shundan so‘ng Doniyor kirib bordi va podshohdan unga vaqt berishini, shunda u podshohga ta’birini ayon qilib berishini iltimos qildi. Doniyor 2:16.

Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.

Daniyor ilk sinovda o‘zi tanlagan taomlanishdagi (uslubdagi) imonini namoyon qilgan edi. Shu bois, Masih davridagi shogirdlarga berilgani kabi, unga ham vaqt berildi. Shogirdlarga berilgan vaqt Masihning o‘limi, dafn etilishi, tirilishi va Emmausga boradigan yo‘lda shogirdlar bilan uchrashishidan, so‘ngra yana yuqori xonada ular bilan uchrashishidan avval bo‘lgan dastlabki osmonga ko‘tarilishi muddatini o‘z ichiga olgan edi. So‘ng o‘sha vaqtning oxirida U ularga Muqaddas Ruhni pufladi.

> And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

> Buni aytgach, ularga pufladi va ularga dedi: Muqaddas Ruhni qabul qilinglar. Yuhanno 20:22.

Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.

Hizqiyol bashorat qildi va o‘lik suyaklar bir joyga jamlandi. So‘ng Hizqiyol yana bashorat qildi va Muqaddas Ruh yangi shakllangan tanalar ustiga puflandi, shunda ular qudratli bir lashkar bo‘lib oyoqqa turdilar. Masih shogirdlarga puflaganida, U ularning idrokini ochdi.

> Then opened he their understanding, that they might understand the scriptures. Luke 24:25.

> Shundan so‘ng, Muqaddas Yozuvlarni tushunishlari uchun U ularning idrokini ochdi. Luqo 24:25.

All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.

Barcha payg‘ambarlar dunyoning oxiri haqida so‘zlaydilar, va Doniyor bundan mustasno emas. U so‘ragan vaqt, o‘zi ma’rifat olishi mumkin bo‘lgan bir muddat edi. Millerchilar uchun kutish vaqti birinchi hafsalasi pir bo‘lishdan boshlab, Matto yigirma beshinchi bob va Habakkuk ikkinchi bobdagi bashoratlar bilan bog‘liq holda o‘zlarining kechikish vaqtida ekanliklarini anglab yetgunlarigacha bo‘lgan davr edi. Millerchilar tarixidagi kechikish vaqtining tarixi ikkinchi farishta xabari davrida bajo bo‘ldi. Doniyor ikkinchi bob o‘sha ayni tarixni tasvirlaydi, shu bois uning vaqt so‘rashi bashoratli ma’noda Millerchilarning kechikish vaqti bilan mos keladi. Shuning uchun, Doniyorning vaqt so‘rashi va Millerchilarning kechikish vaqti, 2020-yil 18-iyulda boshlangan bir yuz qirq to‘rt mingning kechikish vaqtini ifodalaydi.

Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.

Doniyorning Navuxadnazar ko‘rgan haykal tushini anglash uchun vaqt so‘rashi Vahiy kitobining o‘n birinchi bobida ikki guvoh ko‘chada o‘lik holda yotgan uch yarim kun sifatida ifodalangan. Vahiy o‘n birinchi bobdagi uch yarim kun tarixida — bashoratli sahroni ramziy tarzda ifodalovchi shu uch yarim kun davomida — nola qiluvchi bir ovoz bor. Tasalli Beruvchi o‘lik quruq suyaklarni uyg‘otish va hayotga keltirish uchun foydalanadigan insoniy ovoz tush nima bo‘lganini va u nimani ifodalaganini bildiruvchi bashoratli vahiy berilgan Doniyor orqali ifodalangan. Sahroda nola qiluvchi ovozga, Doniyor orqali ifodalanganidek, tushlar va vahiylarni bashoratli tarzda anglash berilgan. Ovoz nola qilmoqda; shu orqali unga Yarim Tungi Nido xabari berilgani ayon bo‘ladi, va bu nido yarim tunda beriladi, bu esa zulmatni ifodalaydi.

In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.

Yarim tunda, eng chuqur zulmat ichida, ovozga (Doniyor) zulmatga burkangan bir xabarni anglash berildi. Ovozga (Hizqiyol) berilgan buyruq — o‘lik quruq suyaklarga bashorat qilishdir. U shunday qilganida, Ko‘makchi ko‘chadagi o‘liklar ustiga puflanadi va ular “tiriltiriladi”. Ammo bu tirilish faqat ibodat orqali amalga oshadi. Ibodat ko‘chada qatl etilgan o‘lik quruq suyaklarning tirilishi tarixida bir yo‘l belgisi hisoblanadi. Doniyor bashoratan aynan o‘sha yo‘l belgisini, yo‘l belgisi aniqlab ko‘rsatilgan tegishli joyning o‘zida ifodalaydi.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> “Oramizda chinakam xudojuylikning qayta jonlanishi barcha ehtiyojlarimiz ichida eng ulug‘i va eng shoshilinchidir. Buni izlash bizning birinchi ishimiz bo‘lishi kerak. Rabbimizning marhamatini qo‘lga kiritish uchun jiddiy sa’y-harakat bo‘lishi lozim; bu Xudo O‘z marhamatini bizga ato etishga tayyor emasligi uchun emas, balki biz uni qabul qilishga tayyor emasligimiz uchundir. Samoviy Otamiz, Undan so‘raydiganlarga O‘z Muqaddas Ruhini berishga, yer yuzidagi ota-onalar o‘z farzandlariga yaxshi hadyalar berishga qanchalik tayyor bo‘lsalar, undan-da ko‘proq tayyordir. Ammo tan olish, o‘zini past tutish, tavba qilish va sidqidildan ibodat etish orqali Xudo bizga O‘z marhamatini berishni va’da qilgan shartlarni bajo keltirish bizning ishimizdir. Qayta jonlanishni faqat ibodatga javob sifatida kutish mumkin. Xalq Xudoning Muqaddas Ruhidan shu qadar mahrum ekan, Kalomning va’z qilinishini qadrlay olmaydi; ammo Ruhning qudrati ularning yuraklariga tegsa, unda aytilgan nutqlar samarasiz qolmaydi. Xudo Kalomining ta’limotlari bilan boshqarilgan holda, Uning Ruhining namoyoni ostida, sog‘lom farosatni ishga solib, yig‘ilishlarimizda qatnashadiganlar qimmatli tajriba orttiradilar va uylariga qaytib, sog‘lomlashtiruvchi ta’sir ko‘rsatishga tayyor bo‘ladilar.”

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> “Qadimgi bayroqdorlar ibodatda Xudo bilan olishish nimani anglatishini va Uning Ruhining yog‘ilishini zavq bilan boshdan kechirishni bilar edilar. Ammo ular faoliyat sahnasidan o‘tib bormoqdalar; ularning o‘rnini egallash uchun kimlar yetishib chiqmoqda? O‘sib kelayotgan avlodning holi qanday? Ular Xudoga tavba qilib qaytganlarmi? Samoviy ma’badda davom etayotgan ishga nisbatan biz uyg‘oqmizmi, yoki uyg‘onishimizdan oldin jamoat ustiga biror majburlovchi qudrat kelishini kutyapmizmi? Butun jamoatning qayta tirilishini ko‘rishga umid qilmoqdamizmi? O‘sha vaqt hech qachon kelmaydi.

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> “Jamoatda imon keltirmagan va chin dildan, g‘olibona ibodatda birlashmaydigan kishilar bor. Biz bu ishga yakka tartibda kirishmog‘imiz kerak. Ko‘proq ibodat qilib, kamroq gapirmog‘imiz lozim. Nohaqlik ko‘paymoqda, va xalqga xudojo‘ylikning ruhi hamda qudratisiz uning tashqi shakli bilan qanoatlanmaslik o‘rgatilishi kerak. Agar biz o‘z qalblarimizni tekshirishga, gunohlarimizni chetlatishga va yovuz moyilliklarimizni tuzatishga qat’iy bel bog‘lasak, jonlarimiz behudalikka ko‘tarilmaydi; biz o‘zimizga ishonchsiz bo‘lamiz va kuch-quvvatimiz Xudodan ekanini doimiy ravishda his etib yashaymiz.” Selected Messages, 1-kitob, 121, 122.

Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.

Doniyor tanlagan ozuqaga bo‘lgan imoniga asoslanib, u ko‘zga ko‘rinadigan bir sinov jarayoniga olib kirildi; bu jarayon undan, avvalo, uning Xudosi tushni aniqlab, bayon etishini va’da qilishni, so‘ngra esa o‘sha tushni podshohga taqdim etishni talab qilar edi; bunda u o‘z ozuqasi orqali ifodalangan metodologiyadan foydalanishi lozim edi. U to‘g‘ri ozuqaga, ya’ni to‘g‘ri metodologiyaga ega edi; so‘ng esa u mutlaq “zulmat”da bo‘lgan Navuxodonosorning haykal haqidagi tushining xabarini taqdim etish orqali o‘z imonini ko‘zga ko‘rinadigan tarzda namoyon etishi kerak edi. Uning keyingi harakati imonining ko‘rinadigan namoyoni bo‘ldi, chunki u o‘sha paytda Xudoning xalqi zulmat ichida qolganida qo‘llanadigan ilohiy formulani ishga soldi.

> “The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.

> “Yovuzning zulmati ibodat qilishni e’tiborsiz qoldiradiganlarni qamrab oladi. Dushmanning pichirlab aytilgan vasvasalari ularni gunohga og‘diradi; buning hammasi esa Xudo ularga ibodatning ilohiy tayinlanishida bergan imtiyozlardan foydalanmaganlari uchundir. Nega Xudoning o‘g‘illari va qizlari ibodat qilishga sustkashlik ko‘rsatishlari kerak, axir ibodat — osmonning xazina omborini ochadigan, imon qo‘lidagi kalitdir; o‘sha omborda Qodiri Mutlaqning cheksiz boyliklari saqlanadi-ku? Tinimsiz ibodatsiz va hushyorlik bilan sabotli kuzatuvsiz biz beparvo bo‘lib qolish va to‘g‘ri yo‘ldan og‘ib ketish xavfi ostidamiz. Dushman biz samimiy iltijo va imon orqali vasvasaga qarshi turish uchun inoyat va qudratga erishib olmasligimiz uchun rahm-shafqat taxtiga boradigan yo‘lni to‘sishga tinimsiz urinadi.” Steps to Christ, 94.

With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.

Navuxadnazarning tun haqidagi tushining mazmunidagi zulmat bilan yuzma-yuz bo‘lib, Doniyor uch sherigi bilan birga jipslashib, ibodat qildi.

> Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.

> So‘ng Doniyor o‘z uyiga bordi va bu masalani o‘z hamrohlari Xanoniyo, Mishoil va Ozariyoga ma’lum qildi: ular bu sir haqida osmonlar Xudosidan marhamat so‘rasinlar; toki Doniyor va uning hamrohlari Bobilning qolgan donishmandlari bilan birga halok bo‘lmasinlar. Shunda bu sir Doniyorga tungi vahiyda ochib berildi. So‘ng Doniyor osmonlar Xudosiga hamdu sano aytdi. Doniyor javob berib dedi: Xudoning nomi abadulabad muborak bo‘lsin, chunki hikmat ham, qudrat ham Unikidir. U zamonlar va fasllarni o‘zgartiradi; shohlarni taxtdan tushiradi va shohlarni taxtga o‘tqazadi; donolarga hikmat beradi, fahmni biladiganlarga esa bilim beradi. U chuqur va yashirin narsalarni ochib beradi; zulmatda nima borligini biladi, va nur Uning huzurida maskan tutadi. Ey ota-bobolarimning Xudosi, Senga shukr aytaman va Seni ulug‘layman, chunki Sen menga hikmat va qudrat berding, va Sendan so‘ragan narsamizni endi menga ma’lum qilding; chunki endi Sen bizga shohning masalasini ma’lum qilding. Doniyor 2:17–23.

Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.

Shundan so‘ng Doniyor “zulmatda nima borligini biluvchi” Zot tomonidan mukofotlandi. Yakshanba qonunchiligi uchun harakat zulmat ichida davom etmoqda, va ilohiy taomni iste’mol qilayotganliklarini e’tirof etganlardan papalik hokimiyatining belgisini majburan qabul qildirish uchun diniy hamda siyosiy maydonni tayyorlayotgan hayvon suratining shakllanishini tan olish talab etiladi.

Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.

Doniyor kitobining ikkinchi bobi shunchaki Millerchilar tarixidagi ikkinchi farishtaning tarixini emas, balki bundan ham bevositaroq tarzda uchinchi farishta harakatidagi ikkinchi farishtaning tarixini tasvirlamoqda. Navuxadnazar ko‘rgan haykal tushining sinovida vahshiyning surati sinovi ifodalanadi. Xudoning xalqining yaqinlashib kelayotgan yakshanba qonunining hayot va o‘limga oid sharoitlariga uyg‘onishidagi bashoratli bosqichlar Doniyor va Vahiy kitoblarida juda aniq tarzda ko‘rsatib berilgan.

Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”

Daniyor — tasvir tushining hayot-mamot xabari ilgari suriladigan tarixning xabarchisini ifodalaydi. U o‘zi anglab yetgan parhezda sobit turadi va imon bilan Xudo vahiyni ma’lum qila olishini aytadi, biroq u vaqt so‘raydi. Bu vaqt — kechikish vaqtidir. Kechikish vaqtining yakunida unga Navuxadnazarning qorong‘u tushida nima bo‘lganini bilish beriladi, ammo faqat shu emas. U nafaqat yirtqichning surati va unga bog‘liq sinovni timsollaydigan tasvir tushi haqida tushuncha oladi, balki kechikish vaqtining oxirida Xudoni shunday deb ulug‘laydi: “U donolarga donolikni, fahmni biladiganlarga esa bilimni beradi; U teran va maxfiy narsalarni ochadi; U zulmat ichida nima borligini biladi, va nur Uning huzurida maskan tutadi.”

Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.

Bu yerda Doniyor o‘z hamdu sanosini “bilimning ortishi” sodir bo‘lganligi doirasida bayon qilmoqda; chunki u o‘n ikkinchi bobda “donolar” “bilimning ortishini” tushunishini ko‘rsatadi, va ayni paytda Xudo “donolar”ga “hikmat” hamda “bilim” bergani uchun Uni ulug‘lamoqda. U bevosita dono qizlarga ishora qilmoqda va o‘z zamonini kechikish vaqti bilan bog‘lamoqda. U ikkinchi bobda uchraydigan tasvirni uchinchi farishta harakatida Matto yigirma beshdagi kechikish vaqtining mukammal bajo bo‘lishiga to‘g‘ridan-to‘g‘ri joylashtirmoqda. Bundan ham muhimrog‘i shundaki, Vahiy kitobi sinov muddatining yakunlanishidan sal oldin Yuhannoga Doniyor va Vahiy kitoblaridagi bashoratlar so‘zlarini muhrlamaslik aytilganini ko‘rsatadi, chunki ular bir kitobdir.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Va u menga dedi: Bu kitobning bashorat so‘zlarini muhrlama, chunki vaqt yaqin. Nohaq bo‘lgan kishi yana nohaqlik qilsin; iflos bo‘lgan kishi yana iflos bo‘lsin; solih bo‘lgan kishi yana solih bo‘lsin; muqaddas bo‘lgan kishi esa yana muqaddas bo‘lsin. Vahiy 22:10, 11.

The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”

Doniyor va Vahiy kitoblaridagi bashoratlar muhrdan yechiladigan vaqt o‘n bokira haqidagi masaldagi kutib turish davridadir, va bu vaqt Doniyorning vaqt so‘rashi bilan ifodalanadi. Uning vaqt so‘rashi ortidan ibodat keldi; bu esa quruq suyaklarning o‘likdan tirilishidan oldin sodir bo‘lishi lozim. Bilimning ortishi hamda zulmatga burkangan tushdagi haykalning anglanishi oshkor qilingan o‘sha davrda, Xudo Doniyor uchun yana bir ish qildi. “U chuqur va yashirin narsalarni ochib beradi.” Yarim Tun Nidosi tarixining yashirin jihati — sinov muddati yopilishidan sal oldin muhrdan yechiladigan Vahiydagi bashoratdir. O‘sha “chuqur va yashirin” narsa — “haqiqat”dir.

Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.

Haqiqat Doniyor bilan ifodalangan xabarchiga ochiladigan bashoratli kalitga aylanadi; shu kalit “yetti momaqaldiroq”ning yashirin tarixini tanib olish imkonini beradi. Yashirin tarix uchta belgi-nuqta tarixidir. Birinchisi ko‘ngil qolishi, oxirgisi ham Millerchilar tarixida tasvirlanganidek ko‘ngil qolishidir. “Haqiqat” deb tarjima qilingan ibroniycha so‘z “Ajoyib Tilshunos” tomonidan ibroniy alifbosining birinchi, o‘n uchinchi va oxirgi harfini birlashtirish orqali yaratilgan. Iso Birinchi va Oxirgidir, va U “haqiqat”dir. “Ajoyib Tilshunos” tomonidan yaratilgan bu so‘zning tuzilishi Doniyor “vaqt” so‘raguncha va ibodatga borguncha muhrlangan bo‘lishi kerak bo‘lgan “yetti momaqaldiroq”ning yashirin tarixi bo‘lgan uchta bashoratli belgi-nuqtani aniqlab beradi.

The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.

2020-yil 18-iyuldagi umidsizlik birinchi yo‘lbelgi edi va u uchta yo‘lbelgining oxirgisi bo‘lgan Yakshanba qonuni bilan bog‘liq umidsizlikni tasvirlaydi. O‘rta harf, ya’ni o‘n uchinchi harf, isyonning ramzidir va u yetti momaqaldiroqning yashirin tarixidagi o‘rta yo‘lbelgining ham ramzidir. Isyon Yarim tun faryodidagi nodon bokiralar orqali ifodalanadi, chunki Yarim tun faryodi 2020-yil 18-iyul, Yarim tun faryodi va tez orada keladigan Yakshanba qonunining uch bosqichli tarixidagi o‘rta yo‘lbelgidir. Soat yarim tunga yetishi bilanoq, vaqt o‘n uchinchi soatga o‘tadi; ana o‘sha yerda nodon bokiralarning ko‘rinadigan namoyon bo‘lishi, ularda oltin moy yo‘qligini anglab yetishlari orqali ko‘rsatiladi.

In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.

Vahiyning o‘n birinchi bobidagi ramziy “sahro”da, “uch yarim kun” davomida, Xudoning xalqi la’natning “yetti vaqt”lik ramziy tarixida bo‘lgandek tasvirlanadi. O‘sha davrning oxirida ular tarqatib yuborilganini, o‘zlari gunoh qilganini, otalari gunoh qilganini, ular Xudoga qarshi yurib kelganini va Xudo ham ularga qarshi yurib kelganini anglab yetishlari kerak. O‘sha anglash ularni Levilar kitobining yigirma oltinchi bobidagi ibodatni qilishga yetaklashi kerak. Ularning Levilar kitobining yigirma oltinchi bobidagi ibodatni qilishlari lozimligini anglashlari, bashorat nuqtayi nazaridan, Doniyorning ikkinchi bobdagi ibodati bilan muvofiqlashadi va bu Doniyorning to‘qqizinchi bobdagi ibodati orqali tasvirlab beriladi. Doniyorning to‘qqizinchi bobda Levilar kitobining yigirma oltinchi bobidagi ibodatni qilganining sababi, Xudoning xalqining asirligi haqidagi Yeremiyoning bashoratidagi yetmish yilning oxiriga yetib kelganini anglab yetganiga asoslangan edi.

Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.

O‘sha yetmish yilning o‘zi Xudoning xalqining muhrlanishi tarixini ifodalaydi. O‘sha yetmish yil Malaki kitobining uchinchi bobidagi poklanishni va Masihning ma’badni ikki bor poklashini ifodalaydi. Ular hayvonning surati sinovining tarixini ifodalaydi. Bu tarix 2001-yil 11-sentabrda boshlangan va tez orada keladigan yakshanba qonuni bilan nihoyasiga yetadi. O‘sha ramziy yetmish yillik davr oxirida, Doniyor ibodat qilishi uchun “kechikish vaqtini” izlaydi. Uning ibodati bashoratning so‘nggi siri unga ochib berilganda ijobat qilindi. O‘sha vahiy Xudoning haqiqiy protestant xalqi 2020-yil 18-iyuldan keyingi “sahro”dagi tarqalish vaqtida hali ham bo‘lgan paytda keldi. O‘sha vaqtda “haqiqat” “sahroda qichqirayotgan ovoz”ga ochib berildi.

We will continue Daniel chapter two in the next article.

Keyingi maqolada Doniyor kitobining ikkinchi bobini davom ettiramiz.

> And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.

> Va Egamizning g‘azabi bu yurtga qarshi alangalanib, ushbu kitobda yozilgan barcha la’natlarni uning ustiga keltirdi. Va Egamiz ularni g‘azab, qahr va buyuk jahldorlik bilan o‘z yurtlaridan ildizi bilan sug‘urib tashlab, bugungi kundagidek boshqa yurtga uloqtirib yubordi. Yashirin narsalar Egamiz Xudoyimizgadir; ammo oshkor qilingan narsalar esa bizga va farzandlarimizga abadulabad tegishlidir, toki biz ushbu qonunning barcha so‘zlarini bajo keltiraylik. Qonunlar kitobi 29:27–29.

Back to Articles