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# The Book of Daniel - Number One-Hundred and Thirty-Two

Doniyor kitobi — bir yuz o‘ttiz ikkinchi

Unveiling the Prophetic Significance of the Second Test: Understanding the Image of the Beast and the Sealing Time of the 144,000

Ikkinchi sinovning bashoratli ahamiyatini ochib berish: Hayvonning surati va 144 000 ning muhrlanish vaqtini tushunish

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Jeff Pippenger

Published

March 12, 2024

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In previous articles we spent time identifying the prophetic characteristics of the second test of the three tests represented by the three angels. Each angel represents a specific test, and the second test is represented as a visual test. We identified all three angels, and their respective tests are identified also in Daniel chapter one, where the second of the three tests was based upon the appearance of Daniel and the three worthies after they ate the vegetarian diet, instead of the Babylonian diet. Another characteristic of the second test is that it often is represented by a representation of the combination of Church and State.

Oldingi maqolalarda biz uch farishta orqali ifodalangan uch sinovning ikkinchi sinoviga xos bo‘lgan bashoratli xususiyatlarni aniqlashga vaqt ajratdik. Har bir farishta muayyan bir sinovni ifodalaydi, va ikkinchi sinov ko‘rinishga oid sinov sifatida tasvirlanadi. Biz uchala farishtani aniqladik, va ularga tegishli sinovlar Doniyor kitobining birinchi bobida ham ko‘rsatilgan bo‘lib, u yerda uch sinovning ikkinchisi Doniyor hamda uch sodiq kishining Bobil taomi o‘rniga sabzavotli taomni iste’mol qilganlaridan keyingi tashqi ko‘rinishiga asoslangan edi. Ikkinchi sinovning yana bir xususiyati shundaki, u ko‘pincha Jamoat va Davlatning birikishini ifodalovchi timsol orqali tasvirlanadi.

All three angels and their respective tests are identified in the fall of Nimrod’s Babel in Genesis chapter eleven. The three tests are there represented by the three times the expression of “go to” is used in verses three, four and seven. The second expression of “go to,” in verse four marks the test of the second angel.

Uchala farishta ham, ularning tegishli sinovlari ham Ibtido kitobining o‘n birinchi bobida Nimrodtning Bobili qulashida ko‘rsatilgan. Bu yerda uch sinov “qani endi” iborasining uchinchi, to‘rtinchi va yettinchi oyatlarda uch marta qo‘llanishi orqali ifodalangan. To‘rtinchi oyatdagi “qani endi” iborasining ikkinchi qo‘llanishi ikkinchi farishtaning sinovini belgilaydi.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Va ular dedilar: “Qani, o‘zimizga bir shahar va cho‘qqisi osmonga yetadigan bir minora quraylik; va o‘zimizga nom qozonaylik, toki butun yer yuzi bo‘ylab tarqalib ketmaylik”. Ibtido 11:4.

A city represents a state, and a tower represents a church. They also desired a specific character, as represented in their desire to make themselves a name. In the second test character is often manifested, and it is done so in contrast with an opposite character, as represented by Cain and Abel, the wise and foolish virgins, or in Daniel’s second test in the visual appearance between those who ate the diet of Babylon, as opposed to those who ate pulse.

Shahar davlatni, minora esa jamoatni ifodalaydi. Shuningdek, ular o‘zlariga nom chiqarish istaklari bilan ifodalanganidek, muayyan bir fe’l-atvorni ham xohladilar. Ikkinchi sinovda fe’l-atvor ko‘pincha namoyon bo‘ladi va bu Qobil bilan Hobil, dono va nodon qizlar misolida, yoki Doniyorning ikkinchi sinovida Bobil taomini yeganlar bilan sabzavot yeganlar o‘rtasidagi tashqi ko‘rinishdagi farqda ifodalanganidek, unga zid bo‘lgan qarama-qarshi fe’l-atvor bilan taqqoslash orqali yuz beradi.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 2:12–15.

> Iltimos qilaman, xizmatkorlaringni o‘n kun sinab ko‘rgin; bizga yeyish uchun dukkakli ovqat, ichish uchun esa suv berilsin. So‘ngra bizning chehralarimizni va shoh taomidan yeb yuradigan bolalarning chehralarini huzuringda ko‘zdan kechirgin; nima ko‘rsang, xizmatkorlaringga shunga muvofiq muomala qilgin. Shunda u bu ishda ularga rozi bo‘lib, ularni o‘n kun sinab ko‘rdi. O‘n kunning oxirida esa ularning chehralari shoh taomidan yeb yuradigan barcha bolalarnikidan ko‘ra chiroyliroq va badanlari to‘laroq ko‘rindi. Doniyor 2:12–15.

In the Millerite history, the test of the second angel manifested two classes of worshippers. The class that failed the test became the daughters of Rome, the other class were the faithful who continue to follow the advancing light. The daughters of Rome reflect the prophetic makeup of the mother, and the mother who they became daughters of is identified as the mother of harlots. Prophetically a harlot is a church which enters into a relationship with the state, as is the image of the papacy.

Millerchilar tarixida ikkinchi farishtaning sinovi ikki toifa sajda qiluvchilarni namoyon qildi. Sinovdan o‘ta olmagan toifa Rimning qizlariga aylandi, boshqa toifa esa ilgarilab borayotgan nurga ergashishda davom etayotgan sodiqlar bo‘ldi. Rimning qizlari onaning bashoratli tabiatini aks ettiradi, va ular qiziga aylangan o‘sha ona fahishalarning onasi sifatida aniqlanadi. Bashoratiy ma’noda, fahisha — papalik timsolida bo‘lgani kabi, davlat bilan munosabatga kirishadigan jamoatdir.

The first of the three angels in Revelation chapter fourteen, possesses all three tests of each of the three angels, as does Daniel chapter one. In Daniel twelve the three-step testing process is also identified, so the three-step testing process is in both the beginning and ending of the book of Daniel.

Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtadan birinchisi, Doniyor kitobining birinchi bobida bo‘lgani kabi, uch farishtaning har biriga xos bo‘lgan uchala sinovning barchasini o‘zida mujassam etadi. Doniyor 12-bobda ham uch bosqichli sinov jarayoni ko‘rsatib berilgan, shunday qilib, uch bosqichli sinov jarayoni Doniyor kitobining ham boshida, ham oxirida mavjuddir.

> 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. Daniel 12:10.

> Ko‘plar poklanadi, oq qilinadi va sinaladi; ammo fosiqlar fosiqlik qilishda davom etadilar; fosiqlardan hech biri anglamaydi; lekin donolar anglaydilar. Doniyor 12:10.

The first test in verse ten is the purification which occurs in the courtyard of the sanctuary where the lamb is slain and justification is imputed to the sinner. The second test in verse ten is to be made white, which is represented by the holy place in the sanctuary, which represents when sanctification is imparted to the believer. The third step is to be tried, which represents the judgment of the Most Holy Place where God’s people are sealed, and glorification is accomplished. The two classes of worshippers are represented by the wicked who do not understand, and the wise who do understand.

O‘ninchi oyatdagi birinchi sinov — muqaddas maskanning hovlisida, qo‘zi so‘yiladigan va gunohkorga oqlanish nisbat beriladigan joyda sodir bo‘ladigan poklanishdir. O‘ninchi oyatdagi ikkinchi sinov — oq qilinmoqdir; bu muqaddas maskandagi Muqaddas joy bilan ifodalanadi va imonliga muqaddaslanish ato etiladigan holatni anglatadi. Uchinchi bosqich — sinalmoqdir; bu Xudoning xalqi muhrlanadigan va ulug‘lanish amalga oshadigan O‘ta Muqaddas Joy hukmini anglatadi. Sajda qiluvchilarning ikki toifasi tushunmaydigan fosiqlar va tushunadigan donolar bilan ifodalanadi.

The second test, which is represented many times in the sacred Word, represents a visual test, where two classes of worshippers are manifested, and the combination of Church and State is symbolized. Just as important is that a characteristic of the second test is that it precedes the third test, and the third test represents judgment. There is an important caveat to the judgment of the third test though, for each of the three tests involve a judgment, but the first two tests are placed in a history where character development is still possible. The third test is different, in that it is a prophetic litmus test, which simply identifies which class of worshipper you had become in the previous two steps of the testing process.

Muqaddas Kalomda ko‘p bora tasvirlangan ikkinchi sinov ko‘rinadigan bir sinovni ifodalaydi; unda sajda qiluvchilarning ikki toifasi namoyon bo‘ladi va Jamoat bilan Davlatning birlashuvi ramziy tarzda ifodalanadi. Xuddi shuningdek muhim jihat shundaki, ikkinchi sinovning bir xususiyati uning uchinchi sinovdan oldin kelishidir, uchinchi sinov esa hukmni ifodalaydi. Biroq uchinchi sinovning hukmiga oid muhim bir qayd bor, chunki uchala sinovning har biri hukmni o‘z ichiga oladi, ammo birinchi ikki sinov hali ham xarakterning shakllanishi mumkin bo‘lgan tarixiy davrga joylashtirilgan. Uchinchi sinov esa bundan farq qiladi, chunki u bashoratli lakmus sinovi bo‘lib, sinov jarayonining avvalgi ikki bosqichida siz sajda qiluvchilarning qaysi toifasiga aylanganingizni shunchaki aniqlab beradi.

In the sealing time of the one hundred and forty-four thousand which began on September 11, 2001, and ends at the Sunday law in the United States, there are three tests. The first test was when the angel descended on September 11, 2001, and in agreement with the angel that descended in Millerite history on August 11, 1840, the test is then a test upon diet. In Daniel chapter one, the first test was when Daniel purposed in his heart not to eat the king’s diet. When the Holy Spirit descended at Christ’s baptism and He then fasted for forty days, His first test was diet.

2001-yil 11-sentabrda boshlangan va Amerika Qo‘shma Shtatlarida yakshanba qonuni bilan yakunlanadigan bir yuz qirq to‘rt mingning muhrlanish davrida uchta sinov mavjud. Birinchi sinov 2001-yil 11-sentabrda farishta tushgan paytda bo‘ldi, va 1840-yil 11-avgustda Millerchilar tarixida tushgan farishta bilan muvofiq ravishda, bu sinov ovqatlanish ustidagi sinovdir. Doniyor kitobining birinchi bobida birinchi sinov Doniyor o‘z yuragida podshohning taomidan yemayman deb qaror qilganida bo‘lgan. Muqaddas Ruh Masihning suvga cho‘mishida tushganida va U keyin qirq kun ro‘za tutganida, Uning birinchi sinovi ovqatlanish edi.

The third and final test in the sealing time of the one hundred and forty-four thousand is the Sunday law. At that time all those who have an understanding of the claims of the seventh-day Sabbath, and who choose to worship on the day of the sun will receive the mark of the beast, and they are lost for eternity. After three years, in Daniel chapter one, Daniel and the three worthies were taken before Nebuchadnezzar (a symbol of the Sunday law), to be judged on their training over the previous three years. When the Father and Son went down in Nimrod’s story of rebellion at the third “go to,” it was to confuse their language and scatter them abroad, The third test is the litmus test that separates the two classes for eternity.

Bir yuz qirq to‘rt ming kishining muhrlanish vaqtida uchinchi va oxirgi sinov — yakshanba qonunidir. O‘sha vaqtda yettinchi kun Shabbatining da’volarini anglagan va quyosh kuni sajda qilishni tanlaganlarning barchasi hayvonning tamg‘asini oladilar va ular abadiyat uchun yo‘qolgan bo‘ladilar. Uch yildan so‘ng, Doniyor kitobining birinchi bobida, Doniyor va uch nafar sodiq yigit Navuxodonosor huzuriga (yakshanba qonunining timsoli) oldingi uch yil davomidagi tayyorgarliklari yuzasidan hukm qilinish uchun olib kelindilar. Ota va O‘g‘il Nimrodning isyon haqidagi hikoyasida uchinchi “boraylik”da pastga tushganlarida, bu ularning tilini chalkashtirish va ularni yer yuziga tarqatib yuborish uchun edi. Uchinchi sinov — ikki toifani abadiyat uchun ajratib qo‘yadigan lakmus sinovidir.

> “Both the parable of the tares and that of the net plainly teach that there is no time when all the wicked will turn to God. The wheat and the tares grow together until the harvest. The good and the bad fish are together drawn ashore for a final separation.

> “Begona o‘tlar haqidagi masal ham, to‘r haqidagi masal ham barcha yovuzlarning Xudoga yuz buradigan biror vaqt bo‘lmasligini ravshan o‘rgatadi. Bug‘doy bilan begona o‘tlar o‘rim-yig‘imgacha birga o‘sadi. Yaxshi va yomon baliqlar yakuniy ajratilish uchun birga qirg‘oqqa tortib chiqariladi.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Yana, bu masallar hukmdan keyin sinov muddati bo‘lmasligini o‘rgatadi. Xushxabar ishi yakunlangach, darhol yaxshilar bilan yomonlar o‘rtasida ajratish sodir bo‘ladi va har bir toifaning taqdiri abadiy ravishda belgilab qo‘yiladi.” Christ’s Object Lessons, 123.

The sealing time of the one hundred and forty-four thousand ends at the soon-coming Sunday law, and between that third test, and the first test that arrived on September 11, 2001, the second test is brought upon Laodicean Adventism. There is “no probation after judgment,” for the work of the gospel is then completed for the one hundred and forty-four thousand.

Yuz qirq to‘rt mingning muhrlanish vaqti tez orada keladigan Yakshanba qonuni bilan yakunlanadi, va o‘sha uchinchi sinov bilan 2001-yil 11-sentabrda kelgan birinchi sinov orasida ikkinchi sinov Laodikeya Adventizmi ustiga keltiriladi. Chunki “hukmdan keyin sinov muddati yo‘q”, zero o‘shanda xushxabarning ishi yuz qirq to‘rt ming uchun tamom bo‘ladi.

Sister White teaches in several places that if we do not pass the first test, then we cannot pass the second test, and without successfully passing the second test we will manifest our failure at the third, litmus test.

Opa Uayt bir necha joyda shuni o‘rgatadiki, agar biz birinchi sinovdan o‘tmasak, unda ikkinchi sinovdan ham o‘ta olmaymiz, va ikkinchi sinovdan muvaffaqiyatli o‘tmasdan turib, uchinchi, lakmus sinovida muvaffaqiyatsizligimizni namoyon qilamiz.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Menga Masihning birinchi kelishi haqidagi e’lon yana ko‘rsatildi. Iso yo‘lini tayyorlash uchun Yahyo Ilyosning ruhi va qudratida yuborilgan edi. Yahyoning guvohligini rad etganlar Isoning ta’limotlaridan foyda ko‘rmadilar. Uning kelishini oldindan bildirgan xabarga qarshilik ko‘rsatganliklari ularni shunday bir holatga qo‘ydiki, U Masih ekanining eng kuchli dalillarini ham ular osonlikcha qabul qila olmadilar. Shayton Yahyoning xabarini rad etganlarni bundan ham ilgarilab borishga, Masihni rad etib, xochga mixlashgacha olib bordi. Buni qilish bilan ular o‘zlarini shunday bir holatga qo‘ydilarki, Hosil bayrami kunidagi barakani qabul qila olmadilar; holbuki o‘sha baraka ularga samoviy muqaddasxonaga olib kiruvchi yo‘lni o‘rgatgan bo‘lur edi. Ma’bad pardasining yirtilishi yahudiylarning qurbonliklari va marosimlari endi qabul qilinmasligini ko‘rsatdi. Ulug‘ Qurbonlik taqdim etilgan va qabul qilingan edi, va Hosil bayrami kunida tushgan Muqaddas Ruh shogirdlarning fikrini yer yuzidagi muqaddasxonadan samoviy muqaddasxonaga qaratdi; Iso O‘z qoni bilan o‘sha yerga kirgan edi, toki O‘z shogirdlari ustiga O‘z kafforatining foydalarini yog‘dirsin. Ammo yahudiylar butunlay zulmatda qoldilar. Ular najot rejasiga doir ega bo‘lishlari mumkin bo‘lgan barcha nurni yo‘qotdilar va hanuz o‘zlarining behuda qurbonliklari hamda nazrlariga ishonishda davom etdilar. Samoviy muqaddasxona yer yuzidagisining o‘rnini egallagan edi, ammo ular bu o‘zgarishdan bexabar edilar. Shu sababli ular muqaddas joydagi Masihning shafoatidan foyda ko‘ra olmadilar.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Ko‘plar yahudiylarning Masihni rad etib, xochga mixlashdagi yo‘liga dahshat bilan qaraydilar; va Uning sharmandali haqoratlanishi tarixini o‘qir ekanlar, o‘zlarini Uni sevaman, deb o‘ylaydilar hamda Butrus singari Uni inkor etmagan bo‘lur edik, yahudiylar singari Uni xochga mixlamagan bo‘lur edik, deb hisoblaydilar. Ammo barcha qalblarni o‘qiydigan Xudo, ular Iso uchun his qilganliklarini da’vo etgan muhabbatni sinovdan o‘tkazdi. Butun osmon birinchi farishtaning xabari qanday qabul qilinishini eng chuqur qiziqish bilan kuzatdi. Lekin Isoga muhabbat qo‘yganini da’vo qilgan va xoch haqidagi qissani o‘qiganda ko‘z yosh to‘kkan ko‘plar, Uning kelishi haqidagi xushxabarga masxara qildilar. Xabarni quvonch bilan qabul qilish o‘rniga, uni aldanish, deb e’lon qildilar. Ular Uning zohir bo‘lishini sevganlardan nafratlandilar va ularni jamoatlardan quvib chiqardilar. Birinchi xabarni rad etganlar ikkinchisidan foyda ko‘ra olmadilar; shuningdek, ularni imon orqali Iso bilan birga samoviy muqaddas maskanning eng muqaddas joyiga kirishga tayyorlashi kerak bo‘lgan yarim tun nidosidan ham foyda ko‘ra olmadilar. Va avvalgi ikki xabarni rad etganlari sababli, ular o‘z tushunchalarini shunchalik qorong‘ilashtirdilarki, eng muqaddas joyga yo‘lni ko‘rsatadigan uchinchi farishtaning xabarida hech qanday nurni ko‘ra olmaydilar. Menga ko‘rsatildiki, yahudiylar Isoni xochga mixlaganlari kabi, nomigagina masihiy jamoatlar ham bu xabarlarni xochga mixlaganlar, va shu bois ular eng muqaddas joyga boradigan yo‘l haqida hech qanday bilimga ega emaslar hamda u yerda Isoning shafoatidan foyda ko‘ra olmaydilar. Behuda qurbonliklarini keltirgan yahudiylar singari, ular ham Iso tark etgan bo‘linmaga o‘zlarining behuda ibodatlarini taqdim etadilar; va bu aldovdan mamnun bo‘lgan Shayton diniy qiyofaga kiradi hamda o‘zini masihiy deb e’tirof etuvchi bu kishilarning ongini o‘ziga tortadi, o‘z qudrati, alomatlari va yolg‘on mo‘jizalari bilan ularni o‘z tuzog‘iga mahkam bog‘lash uchun ish ko‘radi.” Ilk Yozuvlar, 259–261.

If we will not accept the warning message represented by September 11, 2001, then we will certainly accept the Sunday law when it arrives, presuming we are still alive. That being said, the test where we determine our eternal destiny, and the test we must pass before we are sealed at the Sunday law, which is the test we must pass before probation closes, is the second test, and it is the test of the image of the beast.

Agar biz 2001-yil 11-sentyabr orqali ifodalangan ogohlantirish xabarini qabul qilmasak, unda u yetib kelganda, albatta, yakshanba qonunini qabul qilamiz, albatta, agar o‘sha paytgacha hali tirik bo‘lsak. Shunday ekan, bizning abadiy taqdirimiz belgilanadigan sinov va yakshanba qonuni chog‘ida muhrlanishimizdan oldin o‘tishimiz lozim bo‘lgan sinov — ya’ni sinov muddati yopilishidan oldin albatta yengib o‘tishimiz kerak bo‘lgan sinov — ikkinchi sinovdir, va u hayvonning suratiga oid sinovdir.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Rabbiy menga yirtqich hayvonning surati inoyat muddati yopilishidan oldin shakllanishini aniq ko‘rsatdi; chunki u Xudoning xalqi uchun ulug‘ sinov bo‘ladi va u orqali ularning abadiy taqdiri hal etiladi. Sizning nuqtai nazaringiz shu qadar ziddiyatlar qorishig‘idan iboratki, uning bilan juda ozchilikgina aldangan bo‘lur.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Vahiy 13-bobda bu mavzu aniq bayon etilgan; [Vahiy 13:11–17, iqtibos keltirilgan].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Bu Xudoning xalqiga muhrlanishlaridan oldin bo‘lishi zarur bo‘lgan sinovdir. Uning qonuniga rioya qilish va soxta shanbani qabul qilishdan bosh tortish orqali Xudoga sadoqatini isbotlaganlarning barchasi Rabbiy Xudo Yahovaning bayrog‘i ostidan joy oladilar va tirik Xudoning muhrini qabul qiladilar. Osmoniy manbadan bo‘lgan haqiqatdan voz kechib, yakshanba shanbasini qabul qiladiganlar esa hayvonning tamg‘asini qabul qiladilar.” Manuscript Releases, 15-jild, 15.

The second test in the sealing time of the one-hundred and forty-four thousand is a prophetic visual test. It requires the recognition of the formation of the image of the beast in the United States, and that test can only be revealed through God’s prophetic Word. More than that, God’s prophetic Word will only be understood by those who choose to eat the message of the latter rain, which is represented as the methodology of line upon line. If we refuse to eat the message that is in the hand of the mighty angel of Revelation eighteen when he descends, we will not possess the ability to recognize the formation of the image of the beast.

Bir yuz qirq to‘rt mingning muhrlanish vaqtidagi ikkinchi sinov bashoratli ko‘ruv sinovidir. U Amerika Qo‘shma Shtatlarida hayvon suratining shakllanishini tan olishni talab qiladi va bu sinov faqat Xudoning bashoratli Kalomi orqali ochib berilishi mumkin. Bundan ham ortig‘i, Xudoning bashoratli Kalomi faqat satr ustiga satr metodologiyasi sifatida ifodalangan kechgi yomg‘ir xabarini yeyishni tanlaganlar tomonidan tushuniladi. Agar Vahiy kitobining o‘n sakkizinchi bobidagi qudratli farishta tushib kelganida uning qo‘lida bo‘lgan xabarni yeyishdan bosh tortsak, hayvon suratining shakllanishini tanib olish qobiliyatiga ega bo‘lmaymiz.

In order to eat the message in the angel’s hand it requires that the student of prophecy can see that the angel has a message in his hand. When the mighty angel of Revelation eighteen descends, the verse does not identify anything in his hand, but the methodology of line upon line establishes upon several witnesses that there is always a message in the hand of the angels who descend. Those who reject the methodology of line upon line, are blind to the message that provides the evidence that the image of the beast is forming in the United States. That must be recognized, for our eternal destiny is based upon recognizing this truth. Line upon line, Sister White identifies the prophetic characteristics of the first angel with the same characteristics of the mighty angel of Revelation chapter eighteen.

Farishtaning qo‘lidagi xabarni yeyish uchun bashoratni o‘rganuvchi talaba farishtaning qo‘lida bir xabar borligini ko‘ra olishi talab etiladi. Vahiy kitobining o‘n sakkizinchi bobidagi qudratli farishta tushib kelganda, oyat uning qo‘lida biror narsani ko‘rsatib bermaydi, ammo satr ustiga satr metodologiyasi bir necha guvohlar asosida tushib keladigan farishtalarning qo‘lida har doim xabar bo‘lishini aniqlab beradi. Satr ustiga satr metodologiyasini rad etuvchilar, hayvonning surati Amerika Qo‘shma Shtatlarida shakllanayotganiga dalil beradigan xabarga nisbatan ko‘rdirlar. Bu tan olinishi kerak, chunki bizning abadiy taqdirimiz ana shu haqiqatni tan olishga asoslangan. Satr ustiga satr tarzida, Opa Uayt birinchi farishtaning bashoratli xususiyatlarini Vahiy kitobining o‘n sakkizinchi bobidagi qudratli farishtaning ayni xususiyatlari bilan aynanlashtiradi.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.

> “Menga osmondagi butun mavjudot yer yuzida davom etayotgan ishga qanday qiziqish bildirayotganini ko‘rsatdilar. Iso qudratli bir farishtaga yer aholisini Uning ikkinchi marta zohir bo‘lishiga tayyorlanish haqida ogohlantirish uchun tushishni buyurdi. Farishta osmondagi Isoning huzuridan chiqqanida, uning oldidan nihoyatda yorqin va ulug‘vor bir nur borardi. Menga uning vazifasi yerni o‘z ulug‘vorligi bilan yoritish va insonni Xudoning yaqinlashib kelayotgan g‘azabi haqida ogohlantirish ekanligi aytildi. Son-sanoqsiz kishilar bu nurni qabul qildilar. Ularning ba’zilari juda jiddiy ko‘rinar, boshqalari esa quvonchga to‘lib, zavq-u shavqqa g‘arq bo‘lgan edilar. Nurni qabul qilganlarning hammasi yuzlarini osmonga qaratib, Xudoni ulug‘ladilar. Garchi u barchaga sochilgan bo‘lsa-da, ayrimlar faqat uning ta’siri ostiga kirdilar, ammo uni chin yurakdan qabul qilmadilar. Ko‘plar buyuk g‘azabga to‘ldilar. Xizmatchilar va xalq nopoklar bilan birlashib, qudratli farishta sochgan nurga qat’iy qarshilik ko‘rsatdilar. Ammo uni qabul qilganlarning hammasi dunyodan chetlandilar va bir-birlari bilan chambarchas birlashdilar.”

> “Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.” Early Writings, 245, 246.

> “Shayton va uning farishtalari imkon qadar ko‘proq kishilarning ongini nurdan chalg‘itishga astoydil kirishgan edilar. Uni rad etganlar zulmatda qoldirildilar. Men Xudoning farishtasi O‘zini Uning xalqi deb e’lon qilgan kishilarni eng chuqur qiziqish bilan kuzatib turganini ko‘rdim, toki samoviy manbadan kelgan xabar ularga taqdim etilganda ular namoyon etgan xarakterni qayd etsin. Va Isoga sevgi izhor qilgan juda ko‘plar samoviy xabardan nafrat, masxara va istehzo bilan yuz o‘girganlarida, qo‘lida pergament tutgan bir farishta bu sharmandali qaydni yozib bordi. Butun osmon Iso O‘zini Uning izdoshlari deb tan olganlar tomonidan shunday mensilmagani uchun g‘azabga to‘ldi.” Ilk asarlar, 245, 246.

In the passage, the first angel of Revelation chapter fourteen was “commissioned” “to descend and warn the inhabitants of the earth to prepare for His second appearing”, which is the identical work of the angel of Revelation chapter eighteen. The mission of the first angel was “to lighten the earth with his glory and warn man of the coming wrath of God,” which is once again the mission of the angel of chapter eighteen. Those who received the message “glorified God,” and those who rejected the message “were left in total darkness.”

Mazkur parchada Vahiy kitobining o‘n to‘rtinchi bobidagi birinchi farishta “yer yuzida yashovchilarni Uning ikkinchi zohir bo‘lishiga tayyorlanishga ogohlantirish uchun” “yuborilgan” edi; bu aynan Vahiy kitobining o‘n sakkizinchi bobidagi farishtaning ishidir. Birinchi farishtaning missiyasi “yerni o‘z ulug‘vorligi bilan yoritish va insonni Xudoning kelayotgan g‘azabi haqida ogohlantirish” edi; bu esa yana o‘n sakkizinchi bobdagi farishtaning missiyasidir. Xabarni qabul qilganlar “Xudoni ulug‘ladilar”, xabarni rad etganlar esa “to‘la zulmatda qoldirildilar.”

Daniel and the three worthies chose to eat the heavenly diet, and the other group ate the diet of Babylon. At the end of the “visual test” of ten days, Daniel and his fellows glorified God, as their countenances were visually fatter and fairer than those who ate the diet of Babylon. The first angel’s message of Revelation chapter fourteen, represents all three tests within its identification of the everlasting gospel. The first test is to fear God, the second is to give Him glory, and the third test is when the hour of judgment arrives. Those who took the little book out of the first angel’s hand and ate it, as represented by John in chapter ten, glorified God at the second test, and they were then prepared to enter into Nebuchadnezzar’s judgment. Line upon line, the first test on September 11, 2001, was to eat the little book that was in the mighty angel’s hand. That test introduced the next test where two classes of worshippers were to be manifested in advance of the third and final litmus test, which simply demonstrated either a glorified character, or a character filled with darkness.

Doniyor va uch nafar sodiq yigit samoviy taomni yeyishni tanladilar, boshqa guruh esa Bobilning taomini yedi. O‘n kunlik “ko‘rgazmali sinov” oxirida Doniyor va uning hamrohlari Xudoni ulug‘ladilar, chunki ularning chehralari Bobilning taomini yeganlarnikidan ko‘zga ko‘rinarli darajada to‘laroq va chiroyliroq edi. Vahiy kitobining o‘n to‘rtinchi bobidagi birinchi farishtaning xabari, abadiy xushxabarni ta’riflashi doirasida, shu uchala sinovning barchasini o‘zida ifodalaydi. Birinchi sinov — Xudodan qo‘rqish, ikkinchisi — Unga ulug‘vorlik berish, uchinchi sinov esa hukm soati yetib kelgan paytdir. O‘ninchi bobda Yuhanno orqali tasvirlanganidek, birinchi farishtaning qo‘lidan kichik kitobni olib, uni yeganlar ikkinchi sinovda Xudoni ulug‘ladilar, va shundan so‘ng ular Navuxadnazorning hukmiga kirishga tayyorlandilar. Satr ustiga satr, 2001-yil 11-sentyabrdagi birinchi sinov qudratli farishtaning qo‘lida bo‘lgan kichik kitobni yeyish edi. O‘sha sinov navbatdagi sinovni boshlab berdi; unda uchinchi va yakuniy litmus sinovidan oldin sajda qiluvchilarning ikki toifasi namoyon bo‘lishi kerak edi; bu esa shunchaki yo ulug‘langan xarakterni, yo zulmat bilan to‘lgan xarakterni namoyon etdi.

The sealing time of the one hundred and forty-four thousand is the history of September 11, 2001 unto the soon coming Sunday law in the United States. In that history the parable of the ten virgins will be repeated and fulfilled to the very letter. That fact then identifies that the prophetic history of Habakkuk two, will also be repeated and fulfilled to the very letter. It also means that the period of the sealing of the one-hundred and forty-four thousand is the period when the effect of every prophetic vision is repeated and fulfilled to the very letter.

Bir yuz qirq to‘rt ming kishining muhrlanish vaqti 2001-yil 11-sentyabr tarixidan Amerika Qo‘shma Shtatlarida tez orada keladigan yakshanba qonunigacha bo‘lgan tarixdir. O‘sha tarixda o‘n qiz haqidagi masal aynan har bir harfigacha takrorlanib, bajo bo‘ladi. Bu haqiqat esa Habakkuk ikkinchi bobning bashoratli tarixi ham aynan har bir harfigacha takrorlanib, bajo bo‘lishini ko‘rsatadi. Bu, shuningdek, bir yuz qirq to‘rt ming kishining muhrlanish davri har bir bashoratli vahiy ta’siri aynan har bir harfigacha takrorlanib, bajo bo‘ladigan davr ekanini ham anglatadi.

Daniel chapter eleven, verse forty was unsealed at the time of the end in 1989. The verse begins with the time of the end in 1798, and ends by marking the time of the end in 1989. Line upon line, the time of the end in 1798 aligns with the time of the end in 1989. The history of verse forty, beginning in 1798, and continuing to the Sunday law in verse forty-one represents the history of the earth beast (the United States) as the sixth kingdom of Bible prophecy. The earth beast’s two horns of Republicanism and Protestantism are represented with the two times of the ends.

Daniel kitobining o‘n birinchi bobi, qirqinchi oyati oxirzamonda, 1989-yilda muhrdan ochildi. Oyat 1798-yildagi oxirzamon bilan boshlanadi va 1989-yildagi oxirzamonni belgilash bilan yakunlanadi. Qator ustiga qator, 1798-yildagi oxirzamon 1989-yildagi oxirzamon bilan mos tushadi. Qirqinchi oyatdagi tarix, 1798-yildan boshlanib, qirq birinchi oyatdagi yakshanba qonunigacha davom etib, Injil bashoratining oltinchi shohligi sifatidagi yer hayvonining (Qo‘shma Shtatlar) tarixini ifodalaydi. Yer hayvonining Respublikachilik va Protestantlikdan iborat ikki shoxi oxirzamonning ikki vaqti bilan ifodalangan.

In the sealing time of the one hundred and forty-four thousand the Protestant horn will produce two classes of worshippers during the second test of the three tests within that period of time. One class will have developed the image of Christ, and the other class will have developed the image of the beast. In that testing period, the Republican horn will join with the apostate Protestant horn and form an image of the beast as Protestant churches then take control of the civil government. That period of time is represented by every vision in God’s Word, for this is where each of the “books of the Bible, meet and end.”

Yuz qirq to‘rt mingning muhrlanish davrida protestant shoxi o‘sha vaqt oralig‘idagi uch sinovning ikkinchi sinovi davomida sajda qiluvchilarning ikki toifasini vujudga keltiradi. Bir toifa Masihning suratini rivojlantirgan bo‘ladi, boshqa toifa esa hayvonning suratini rivojlantirgan bo‘ladi. O‘sha sinov davrida respublikachi shox murtad protestant shoxi bilan qo‘shilib, hayvonning suratini hosil qiladi, chunki o‘sha paytda protestant jamoatlari fuqaroviy hukumat ustidan nazoratni qo‘lga oladi. O‘sha davr Xudoning Kalomidagi har bir vahiy orqali tasvirlangan, chunki aynan shu yerda Muqaddas Kitobning har bir “kitobi uchrashib, nihoyasiga yetadi.”

The second test in that history is the image of the beast test, both internally for the virgins, and externally for the politicians of the two rival political parties. That test is the test that we must pass “before probation closes” at the soon-coming Sunday law. That test is the test we pass “before we are sealed.” That test is the test where “our eternal destiny will be decided.”

O‘sha tarixdagi ikkinchi sinov — bu yirtqichning surati sinovi bo‘lib, u ham bokiralar uchun ichki jihatdan, ham o‘zaro raqib bo‘lgan ikki siyosiy partiya siyosatchilari uchun tashqi jihatdan amal qiladi. Bu sinov — yaqinda keladigan yakshanba qonuni paytida “sinov muddati yopilishidan oldin” biz o‘tishimiz kerak bo‘lgan sinovdir. Bu sinov — “muhrlanishimizdan oldin” biz o‘tadigan sinovdir. Bu sinov — “abadiy taqdirimiz hal qilinadigan” sinovdir.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. . ..

> “Yana bir qudratli farishta yerga tushish uchun yuborildi. Iso uning qo‘liga bir yozuvni tutqazdi, va u yerga kelganida: ‘Bobil yiqildi, yiqildi’, deb qichqirdi. Shundan so‘ng men hafsalasi pir bo‘lganlarning yana ko‘zlarini osmonga ko‘tarib, Rabbilarining zohir bo‘lishini imon va umid bilan kutayotganlarini ko‘rdim. Ammo ko‘plari, go‘yo uxlab yotgandek, karaxt bir holatda qolayotgandek tuyuldi; biroq men ularning chehralarida chuqur qayg‘uning izini ko‘ra oldim. Hafsalasi pir bo‘lganlar Muqaddas Yozuvlardan ular kechikish vaqtida ekanliklarini va vahiyning bajo bo‘lishini sabr bilan kutishlari lozimligini ko‘rdilar. Ularni 1843-yilda Rabbilarini kutishga undagan o‘sha dalillar, U zotni 1844-yilda kutishlariga ham olib keldi. Biroq men ko‘rdimki, ko‘pchilik 1843-yilda ularning imonini ajratib ko‘rsatgan o‘sha g‘ayratga ega emas edi. Ularning hafsalasi pir bo‘lgani imonlarini susaytirgan edi....”

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245, 255.

> “Isoning Muqaddas joydagi xizmati yakuniga yetib, U Eng Muqaddas joyga kirib, Xudoning qonuni saqlangan sandiq oldida turganida, U dunyoga uchinchi xabar bilan yana bir qudratli farishtani yubordi. Farishtaning qo‘liga bir o‘rama yozuv berildi, va u qudrat hamda ulug‘vorlik ila yerga tushar ekan, insoniyatga qachonlardir yetkazilgan eng dahshatli tahdidni o‘z ichiga olgan qo‘rqinchli ogohlantirishni e’lon qildi. Bu xabar Xudoning farzandlarini oldinda turgan vasvasa va iztirob soatini ko‘rsatish orqali hushyor turishga undash uchun mo‘ljallangan edi. Farishta dedi: ‘Ular mahluq va uning surati bilan yaqin jangga olib kiriladilar. Ularning abadiy hayotga bo‘lgan yagona umidi sobit qolishdir. Garchi ularning hayotlari xavf ostida bo‘lsa-da, ular haqiqatni mahkam tutishlari kerak.’ Uchinchi farishta o‘z xabarini shunday yakunlaydi: ‘Azizlarning sabr-toqati shundadir: mana shu yerda Xudoning amrlarini va Isoning imonini saqlaydiganlar bordir.’ U bu so‘zlarni takrorlar ekan, samoviy ma’badga ishora qildi. Bu xabarni qabul qilganlarning barchasining fikri Eng Muqaddas joyga qaratiladi; u yerda Iso sandiq oldida turib, marhamat hali ham davom etayotgan barcha kishilar va Xudoning qonunini bilmasdan buzganlar uchun O‘zining so‘nggi shafoatini qilmoqda. Bu kafforat solih o‘liklar uchun ham, solih tiriklar uchun ham ado etiladi. U Masihga ishonib vafot etgan, biroq Xudoning amrlari haqidagi nurni qabul qilmaganliklari sababli, uning farmonlarini buzib, bilmasdan gunoh qilganlarning barchasini o‘z ichiga oladi.” Early Writings, 245, 255.

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