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# The Book of Daniel - Number Eight

Daniyor Kitobi — Sakkizinchi raqam

A Process

Jarayon

Author

Jeff Pippenger

Published

December 3, 2023

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> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> Yahudo shohi Yohayiqim hukmronligining uchinchi yilida Bobil shohi Navuxadnazar Quddusga kelib, uni qamal qildi. Egamiz Yahudo shohi Yohayiqimni uning qo‘liga topshirdi, shuningdek Xudoning uyidagi idishlarning bir qismini ham; u bularni Shinor yurtiga, o‘z xudosining uyiga olib ketdi va idishlarni o‘z xudosining xazina uyiga qo‘ydi. Doniyor 1:1, 2.

The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.

Doniyor va Vahiy kitoblari ayni bir kitobdir, va Doniyor kitobida ifodalangan o‘sha payg‘ambarlik yo‘nalishlari Vahiy kitobida davom ettiriladi. Iso Masihning Vahiyi sinov muddatining yopilishidan sal oldin muhrdan ochiladigan so‘nggi payg‘ambarlik xabarini ifodalaydi.

Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Vahiy kitobidan ilgari to‘g‘ri anglab yetilgan, ammo urf-odat va an’ana bilan muhrlab qo‘yilgan haqiqatlar hanuz haqiqatdir, va bugun ular Yahudo qabilasining Arsloni tomonidan yana ochilmoqda, va o‘sha haqiqatlar endi o‘zlarining mukammal bajo bo‘lishini namoyon etmoqda.

Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

O‘tmishda Doniyor kitobidan to‘g‘ri anglangan, biroq urf-odat va an’ana bilan muhrlab qo‘yilgan haqiqatlar hanuz haqiqatdir, va bugun ular Yahudo qabilasining Arsloni tomonidan yana muhrdan yechilmoqda, hamda o‘sha haqiqatlar endi o‘zlarining mukammal bajo bo‘lishini namoyon etmoqda.

Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.

Doniyor — Iso Masihning Vahiyini ifodalaydigan ikki kitobning shunchaki birinchisidir.

Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.

Yohayiqim islohot harakatidagi birinchi xabarning quvvatlantirilishining ramzidir. U, shuningdek, ahdning ham ramzidir, chunki ismning o‘zgarishi bashoratli ma’noda ahdiy munosabatning boshlanishini ifodalaydi. Xudo ilgari Uning ahd xalqi bo‘lmagan bir xalq bilan tuzadigan ahdiy munosabat birinchi xabarning quvvatlantirilishi bilan boshlanadi.

> Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.

> Sizlar bir zamonlar xalq emas edingizlar, ammo endi Xudoning xalqisizlar; sizlar rahm-shafqat topmagan edingizlar, ammo endi rahm-shafqat topdingizlar. 1 Butrus 2:10.

The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.

Ahd munosabatini ifodalovchi ismning o‘zgartirilishi timsoli Abraming ismi Ibrohimga, Saraining ismi Soraga, Yoqubning ismi Isroilga va Shaulniki Pavlusga o‘zgartirilgani bilan mustahkamlangan. Bu timsolga boshqa ham guvohliklar bor, biroq Doniyor kitobining birinchi bobida Doniyorning ismi Baltashazzarga, Hananiyoniki Shadraxga, Mishaelniki Meshaxga va Azariyoniki Obed-Negoga o‘zgartiriladi.

When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.

Rabbiy bir xalq bilan ahdiy munosabatga kirganida, U ayni paytda avvalgi ahdiy xalqni chetlab o‘tmoqda bo‘ladi. Yohayiqim chetlab o‘tilayotgan ahdiy xalqni, Doniyor, Xanoniyo, Mishoel va Azariyo esa keyin tanlanayotgan ahdiy xalqni ifodalaydi. Odamlar ahdiy munosabatga kirganlarida, ular ahd shartlariga sodiq qolish-qolmasliklari jihatidan sinovdan o‘tkaziladilar. Bu sinov ovqat yeyish amali bilan ifodalanadi.

Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.

Odam Ato va Momo Havo yeyish amali bilan sinovdan o‘ta olmadilar, va Xudo ilk bor tanlangan xalq bilan ahdga kirganida, bu munosabatni ularga mannani berib sinash orqali boshladi. Qadimgi Isroil oxir-oqibat bu sinovdan o‘ta olmadi, ammo shu orqali ular ahd sinovi yagona bir sinov emas, balki sinov jarayoni ekanligiga oid ilk ishora va ilk guvohlikni taqdim etdilar. O‘ninchi sinovga kelib, ularga keyingi qirq yil davomida sahroda o‘lish hukmi belgilandi. Shundan so‘ng Xudo Yoshua va Xolib bilan ahdga kirdi; shu tariqa, Rabbiy tanlangan xalq bilan ahdga kirganida, U avvalgi ahd xalqidan ham o‘tib ketayotganiga guvohlik berildi. Qadimgi Isroilning oxirida, bu ayni paytda ruhiy Isroilning ham boshlanishi bo‘lgan bir vaqtda, qadimgi Isroil uchun so‘nggi sinov jarayoni ruhiy Isroil uchun birinchi sinov jarayoni edi, va u Osmon Noni sifatida ifodalangan edi. Bu birinchi ahd sinov jarayonida manna orqali timsollangan edi.

In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.

O‘sha sinov jarayonida, ham birinchi, ham oxirgi sinov jarayoni bo‘lgan o‘sha jarayonda, Iso samoviy Nonning sinovini, O‘z ahd xalqiga mansub bo‘lganlar Uning tanasini yeb, Uning qonini ichishlari kerakligini aytganida belgilab berdi. U O‘z xizmatida boshqa har qanday paytdagidan ko‘ra aynan o‘sha taqdimotda ko‘proq shogirdlarini yo‘qotdi. Uning xizmatidagi o‘sha bahs ahd sinov jarayoni misolining eng yuqori nuqtasi edi va Sister White bu voqea haqida “The Desire of Ages” asarida batafsil sharh beradi; u yerda bobning sarlavhasi “The Crisis in Galilee”dir. Galilee nomi “menteşa” yoki “burilish nuqtasi” degan ma’noni anglatadi va u o‘sha bobda nega shogirdlar Undan yuz o‘girganini bayon qiladi. Ular Uning tanasini yeyish va Uning qonini ichish talabi haqidagi guvohligini tegishli bashoratli metodologiya bilan qo‘llashdan bosh tortdilar. U qadimgi Isroilning Muqaddas Kitob haqidagi tushunchasiga Shayton singdirgan bashoratli tushunchalarning urf-odatlari va an’analariga ular yopishib olganini ko‘rsatdi. O‘sha noto‘g‘ri tushunchalar ularga, o‘zlaricha, Uning so‘zlarini ruhiy ma’noda emas, balki so‘zma-so‘z qo‘llash uchun bahona berdi. U yana shuni ham ta’kidlaydiki, Yuhannoning oltinchi bobida (John 6:66) tilga olingan, Isodan “yuz o‘girgan” (Galilee) kishilar U bilan endi hech qachon birga yurmadilar.

With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.

Qadimgi Isroilning birinchi ahd sinov jarayonida bo‘lgani kabi, oxirgi ahd sinov jarayonida ham shuni ko‘ramizki, Xudo tanlangan bir xalq bilan ahd munosabatiga kirar ekan, U ayni paytda avvalgi ahd xalqidan ham o‘tib ketadi. Shuningdek, U o‘sha xalqni bitta yakka sinov bilan emas, balki sinovlar jarayoni orqali sinaydi. Yana shuni ham ko‘ramizki, bu sinov jarayoni yeyilishi lozim bo‘lgan bir narsa orqali ifodalanadi. Shuningdek, ozuqa Xudoning Kalomini ifodalashini va sinov yeyiladigan ikki turdagi ozuqa orasidagi tanlovni o‘z ichiga olishini ham ko‘ramiz. Xudo yeyishimiz mumkin deb aytgan har bir daraxtdan yeymizmi, yoki yeyish taqiqlangan daraxtdan yeymizmi? Shuningdek, nimani yeyish haqidagi tanlov taklif etilgan ozuqani qanday yeyishimiz haqidagi sinovni ham o‘z ichiga olishini ko‘ramiz.

At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.

Ruhiy Isroilning oxirida, Milleriylar harakati davrida, birinchi xabar 1840-yil 11-avgustda quvvatlantirildi. Bu yerda Yohayiqim o‘sha paytda Bobilga olib ketilib, uning qizlariga aylanayotgan protestantlarni ifodalaydi. Vahiy kitobining o‘ninchi bobidagi farishta tushib kelib, qo‘lida ochiq kichik bir kitob tutganida, ular sinovga duch keldilar. Xuddi Yohayiqim Navuxadnazar talablariga qarshi isyon ko‘rsatib, shundan keyin asirlikka olib ketilgani kabi, protestantlar ham Zulmat asrlaridan o‘zlari bilan birga olib chiqqan urf-odatlar va an’analarga asoslanib, farishtaning qo‘lidagi taomdan yeyishni rad etdilar.

By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.

1844 yilning bahoriga kelib, sinov jarayoni Yoyoqim va protestantlar uchun “burilish nuqtasi”ga yetgan edi va ma’naviy Isroil uchun bo‘lgan birinchi sinov jarayonidagi kabi, ular ham “burildilar” va endi Iso bilan birga yurmadilar. O‘sha tarixda Doniyor, Xananya, Mishail va Azariyo og‘zida shirin bo‘lgan, ammo qornida achchiq bo‘lib qolgan kichik kitobni yeyishni tanlagan Milleritlarni ifodalaydi.

If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.

Agar biz Odam Ato va Momo Havoni ham qo‘shsak, sinov yeyish amali orqali ifodalanishini ko‘rsatuvchi to‘rtta klassik guvohga ega bo‘lamiz. Bizda birinchining va oxirgisining muhriga ega bo‘lgan bir necha bashoratli guvohlar bor. Mannaning sinovi haqidagi guvohlik birinchi guvohdir, Osmon Nonining sinovi esa ham ruhiy Isroil uchun birinchi sinov, ham qadimgi Isroil uchun oxirgi guvohlikdir. Kichik kitobning sinovi ham birinchi, ham oxirgidir. U sahrodagi jamoat sifatida ruhiy Isroilning sarson yurishining nihoyasidir, shu bilan birga Xudoning yakuniy nomlangan xalqi bo‘lish uchun tanlanganlarning birinchisidir. Millerchilar Xudoning nomlangan xalqining boshlanishi bo‘lib, ular protestantizmning haqiqiy shoxi sifatida aniqlanishi kerak edi. Birinchi xabar quvvatlantirilganda boshlanadigan sinov jarayoniga oid bir necha guvohlar bor.

In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.

O‘sha sinov jarayonlarida deyarli barcha shogirdlar yuz o‘giradigan bir “burilish nuqtasi” yuzaga keladi. Yoshua va Xolibning guvohligi paytida butun Isroil yuz o‘girib, Misrga qaytishga intildi. Jaliladagi jamoatda shogirdlarning aksariyati yuz o‘girdi. Iso Alfa va Omega bo‘lgani uchun, sinov jarayonining oxirida ifodalanadigan o‘sha “burilish nuqtasi” sinov jarayonining boshida ham tasvirlangan. Qadimgi Isroilga manna ilk bor berilganida, ko‘rsatmalardan darhol yuz o‘girganlar bor edi. Masih suvga cho‘mganida, U yuz o‘girib, sahroga ketdi. Opa Uayt burilish nuqtasi ramzidan nihoyatda ma’lumotli tarzda foydalanadi.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.

> “Xalqlar va jamoat tarixida burilish nuqtalari bo‘lgan davrlar mavjud. Xudoning ilohiy irodasi ostida, ana shunday turli inqirozli pallalar yetib kelganda, o‘sha vaqt uchun nur beriladi. Agar u qabul qilinsa, ruhiy taraqqiyot yuz beradi; agar u rad etilsa, ruhiy tanazzul va halokat ortidan keladi. Rabbiy O‘z Kalomida xushxabarning ilgari qanday olib borilgan bo‘lsa, kelajakda ham, hatto yakunlovchi to‘qnashuvgacha, qanday davom ettirilishini ochib bergan; o‘sha paytda shaytoniy kuchlar o‘zlarining so‘nggi hayratlanarli harakatini amalga oshiradilar. O‘sha Kalomdan biz hozir yaxshilik bilan yovuzlik o‘rtasidagi — zulmat shahzodasi Shayton bilan hayot Shahzodasi Masih o‘rtasidagi — so‘nggi buyuk to‘qnashuvni boshlab beradigan kuchlar allaqachon ishga kirishganini anglaymiz. Ammo Xudoni sevib, Undan qo‘rqadigan kishilar uchun kelayotgan g‘alaba, Uning taxti osmonlarda sobit turgani qadar shubhasizdir.” Bible Echo, August 26, 1895.

When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.

Manna qadimgi Isroilga ilk bor berilganida, o‘sha tarix uchun nur berildi. Masihning suvga cho‘mishida o‘sha tarix uchun nur berildi. 1840-yil 11-avgustda o‘sha tarix uchun nur berildi. O‘sha burilish nuqtalarining har biri sinov jarayonining boshlanishini belgilaydi; bu jarayon oxir-oqibat yana bir burilish nuqtasida nihoyasiga yetadi, o‘shanda avvalgi ahd xalqi yuz o‘girib, endi Masih bilan birga yurmaydi.

Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.

Bu turli sinov jarayonlari ham avvalgi ahd xalqining, ham yangi ahd xalqining sinov jarayonini ifodalagani uchun, sinov jarayonining ikkita xulosasi mavjud. Sinov jarayonining xulosasi, va shuning uchun Millerit tarixidagi protestantlar uchun yakuniy burilish nuqtasi, 1844 yilning bahori edi. Sinov jarayonining xulosasi (1844 yil kuzida), ya’ni Milleritlarning o‘zlari uchun burilish nuqtasi, Xudoning avvalgi xalqi uchun bo‘lgan burilish nuqtasidan keyin keldi.

In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.

Masihning tarixida sinov jarayoni Uning ma’badni ikki marta poklagani bilan ifodalanadi: bir marta xizmatining boshida, so‘ngra yana xizmatining oxirida.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard 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).” Selected Messages, book 2, 118.

> “Iso O‘zining ommaviy xizmatini boshlaganida, U Ma’badni uning muqaddas narsalarni haqoratlovchi nopoklanishidan pokladi. Uning xizmatidagi so‘nggi amallardan biri Ma’badning ikkinchi marta poklanishi bo‘ldi. Shunday qilib, dunyoni ogohlantirish uchun bo‘lgan so‘nggi ishda jamoatlarga ikki alohida da’vat qilinadi. Ikkinchi farishtaning xabari shunday: ‘Bobil quladi, quladi, o‘sha buyuk shahar, chunki u barcha xalqlarga o‘z zinosi g‘azabining sharobidan ichirdi’ (Vahiy 14:8). Va uchinchi farishta xabarining baland hayqirig‘ida osmondan bir ovoz eshitiladi: ‘Undan chiqing, ey Mening xalqim, toki uning gunohlariga sherik bo‘lmanglar va uning balolaridan olmanglar. Chunki uning gunohlari osmongacha yetib bordi, va Xudo uning nohaqliklarini esladi’ (Vahiy 18:4, 5).” Selected Messages, 2-kitob, 118.

The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.

Masihning ma’badni ikki bor poklashiga oid sinov jarayoni, Bashorat Ruhi yozuvlarida, Malaki kitobining uchinchi bobi bilan uyg‘unlashtirilgan.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Ma’badni dunyoning xaridorlari va sotuvchilaridan tozalash orqali Iso qalbni gunohning bulg‘anishidan, — jonni buzadigan dunyoviy istaklardan, xudbin nafs ehtiroslaridan, yovuz odatlardan tozalash bo‘yicha O‘z missiyasini e’lon qildi. Malaki 3:1–3 dan iqtibos keltirilgan.” Asrlar orzusi, 161.

The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.

Xudoning xalqining poklanishi bir necha bashorat yo‘nalishlari bilan qayta-qayta aynanlashtiriladigan sinov jarayonini ifodalaydi. Odam Ato va Momo Havodan tortib Millerchilar tarixigacha bo‘lgan har bir ishora bir yuz qirq to‘rt mingning poklanishini ifodalaydi.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Bu yer tarixining oxirgi kunlarida, Xudoning amrlarini saqlovchi xalqi bilan tuzgan ahdi yangilanmog‘i lozim.” Review and Herald, 1914-yil 26-fevral.

The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.

Bir yuz qirq to‘rt mingning poklanish jarayoni — insonning sinov muddati yakunlanishidan sal avval muhrdan ochiladigan Iso Masihning Vahiyini birgalikda ifodalaydigan ikki kitobning birinchisi bo‘lgan Doniyor kitobidagi ilk eslatmadir. Bir yuz qirq to‘rt mingning poklanish jarayoni muhrlanish jarayoni sifatida ham ifodalanadi. Bir yuz qirq to‘rt mingning poklanish va muhrlanish jarayoniga oid birinchi xabar 2001-yil 11-sentyabrda boshlanganida, bu jamoat uchun ham, dunyo uchun ham burilish nuqtasi bo‘ldi. Vahiy kitobining o‘n sakkizinchi bobida o‘shanda dunyoni o‘z ulug‘vorligi bilan yoritadigan farishta yetib keldi. Shunga qaramay, Vahiy 18-bobda farishta qo‘lida yeydigan biror narsa bor deb tasvirlanmagan — ammo u yerda bu bor. Kichik kitob u yerda. Ishayo payg‘ambar tomonidan “qator ustiga qator” deb ifodalangan metodologiyani yeyishni tanlaganlar uni osonlik bilan tanib olishlari mumkin.

By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.

“Qator ustiga qator”ni qo‘llash orqali biz shuni anglaymizki, Masih 2001-yil 11-sentyabrda pastga tushganida, Uning yonida “kichik kitob” ham bor edi; u “manna”, “samoviy non” va “kichik kitob” sifatida ifodalangan edi. Ammo 2001-yil 11-sentyabrda, Yo‘xayiqim timsolida ifodalangan avvalgi tanlangan xalq, Adventizmning urf-odatlari va an’analariga yopishib olishni tanladi, so‘ngra yakshanba qonunida to‘liq yakun topadigan Bobil asirligi tomon yurishini boshladi.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Endi men Nyu-Yorkni suv to‘lqini supurib ketadi, deb aytganman degan gap kelib chiqadimi? Men buni hech qachon aytmaganman. Men u yerda qavatma-qavat qad ko‘tarayotgan ulkan binolarga qarar ekanman, shunday deganman: ‘Egamiz yer yuzini dahshatli ravishda larzaga keltirish uchun qo‘zg‘alganida, naqadar dahshatli manzaralar yuz beradi! Shunda Vahiy 18:1–3 dagi so‘zlar bajo bo‘ladi.’ Vahiyning o‘n sakkizinchi bobining to‘liqligicha yer yuziga kelayotgan narsalar haqida bir ogohlantirishdir. Ammo Nyu-York ustiga aynan nima kelishi to‘g‘risida menga alohida nur berilmagan; faqat shuni bilamanki, bir kun kelib u yerdagi ulkan binolar Xudoning qudrati burib ag‘darishi va ag‘darib tashlashi bilan qulatiladi. Menga berilgan nurga ko‘ra, bilamanki, dunyoda halokat bor. Egamizdan birgina so‘z, Uning qudratli kuchining birgina teginishi — va bu ulkan inshootlar qulaydi. Shunday manzaralar yuz beradiki, ularning dahshatini biz tasavvur ham qila olmaymiz.” Review and Herald, 1906-yil 5-iyul.

When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.

2001-yil 11-sentabrda “Xudoning qudratining burilishi va ag‘darilishi bilan” “Nyu-York”ning “buyuk binolari” “qulatilganida”, Vahiy kitobining o‘n sakkizinchi bobidagi farishtaning nuri butun yer yuzini to‘ldirdi, chunki Vahiy kitobining o‘n uchinchi bobidagi yer hayvonining tarixida burilish nuqtasi kelgan edi.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> “Xalqlar va jamoat tarixida burilish nuqtalari bo‘lgan davrlar mavjud. Xudoning ilohiy taqdirida bu turli inqirozli pallalar yetib kelganda, o‘sha vaqt uchun nur beriladi. Agar u qabul qilinsa, ruhiy taraqqiyot yuz beradi; agar u rad etilsa, ruhiy tanazzul va halokat ortidan keladi.” Bible Echo, August 26, 1895.

When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.

Vahiy kitobining o‘n sakkizinchi bobidagi farishtaning nuri 2001-yil 11-sentyabrda kelganida, nurni qabul qilganlar ruhiy jihatdan ilgariladilar, nurni rad etganlar esa ruhiy jihatdan tanazzulga yuz tutdilar va yakshanba qonunining o‘zlarining so‘nggi burilish nuqtasi bo‘lgan joyigacha isyonkor safarlarini davom ettira boshladilar; o‘sha yerda ular uchinchi farishtaning xabarchilari sifatidagi e’tiroflarini abadiy halokatga uchratadilar. Yuhanno 6:66 da yuz o‘girib, endi Masih bilan yurmagan Jaliladagi kishilar, avval Uning suvga cho‘mishida kelgan nurdan yuz o‘girayotgan edilar; aynan o‘sha yerda o‘sha sinov tarixining birinchi xabari qudrat bilan mustahkamlangan edi. Doniyor kitobining birinchi bobida, birinchi xabar qudrat bilan mustahkamlangan tarixda, sajda qiluvchilarning ikki toifasi tasvirlanadi. Yohayiqim imonda halokatga uchraydiganlarni ifodalaydi, Doniyor, Xananiyo, Mishail va Ozariyo esa sodiqlarni ifodalaydi.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.

> Yahudo shohi Yohayiqim hukmronligining uchinchi yilida Bobil shohi Navuxadnazar Quddusga kelib, uni qamal qildi. Va Rabbim Yahudo shohi Yohayiqimni, shuningdek Xudoning uyidagi idishlarning bir qismini uning qo‘liga topshirdi. U bularni Shinor yurtiga, o‘z xudosining uyiga olib bordi va idishlarni o‘z xudosining xazina uyiga kiritdi. Shoh o‘z saroy amaldorlari boshlig‘i Ashpanazga Isroil o‘g‘illaridan, shoh naslidan va zodagonlardan ba’zilarini olib kelishni buyurdi. Bular badanida nuqsoni bo‘lmagan, ko‘rkam, har qanday donolikda bilimdon, bilimda mohir, ilm-fahmni anglaydigan, shoh saroyida xizmat qilishga qodir yigitlar bo‘lishi, ularga Xaldeylarning ilmi va tilini o‘rgatish mumkin bo‘lishi kerak edi. Shoh ular uchun har kuni shoh taomidan va o‘zi ichadigan sharobdan ulush tayinladi; ularni uch yil davomida shunday boqish kerak ediki, shundan so‘ng ular shoh huzurida turishlari mumkin bo‘lsin. Ular orasida Yahudo o‘g‘illaridan Doniyor, Xananiyo, Mishoel va Ozariyo bor edi. Saroy amaldorlari boshlig‘i ularga boshqa ismlar berdi: Doniyorga Beltashassar, Xananiyoga Shadrax, Mishoelga Meshax va Ozariyoga Abednago deb nom qo‘ydi. Ammo Doniyor o‘z yuragida shoh taomining ulushi bilan ham, shoh ichadigan sharob bilan ham o‘zini bulg‘amaslikka qat’iy ahd qildi; shu sababli u saroy amaldorlari boshlig‘idan o‘zini bulg‘amasligiga ruxsat berishini so‘radi. Doniyor 1:1–8.

Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.

Doniyor, Hananiya, Mishoel va Azariyo Yahudo avlodidan edilar. Ular bichilgan qilib qo‘yildi; shu tariqa ular Adventizmning oxirgi avlodini ifodalaydilar. Navuxadnazar, ko‘plab qadimgi shohlar singari, bu to‘rt yahudolik yigitni qasr qildirgan edi, toki ular qul sifatida xizmat qilib, shohning xotinlari va cho‘rilari bilan muomala qilganlarida, shohda tug‘ilishi mumkin bo‘lgan har qanday tashvish bartaraf etilsin.

Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.

Ramziy ma’noda bu Adventizmning so‘nggi avlodini ifodalaydi, chunki bu to‘rttadan keyin Yahudo qatori endi bo‘lmaydi. To‘rt butun dunyoning ramzidir, shu bois u 2001-yil 11-sentyabrni Xudoning bashoratli Kalomining bajo bo‘lishi deb tan oladigan butun dunyo bo‘ylab Yettinchi kun Adventistlarining so‘nggi avlodini ifodalaydi.

Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.

O‘sha Yettinchi kun Adventistlari Xudoning bashoratli Kalomining mavzusidir, chunki ular bir yuz qirq to‘rt ming bo‘lishga da’vat etilganlardir. Biroq ularning bashoratli merosi 1863 yilda otalarining isyoni bilan boshlangan. O‘sha dastlabki isyonni anglash deyarli imkonsizdir, chunki u tobora kuchayib borgan isyonning to‘rt avlodiga xos an’ana va urf-odatlar bilan qoplangan. Uni anglash qiyin bo‘lsa-da, u ko‘rilishi va tan olinishi kerak, xuddi Doniyor nihoyat Doniyor kitobining to‘qqizinchi bobida qilganidek. U buni Xudoning bashoratli Kalomida joylashgan haqiqatni tanib olish orqali qildi.

The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.

Daniyor va uchta sodiq yigit to‘g‘ridan-to‘g‘ri nasl olgan isyon — ularning otasining o‘zlarini qurshab turgan butparast ta’sirlardan ajralgan holda qolishni rad etishi edi. 1863-yilda Laodikiyalik Adventizm Levitlar yigirma oltidagi “yetti marta”ning Miller tomonidan berilgan aniqlanishini rad etishini qo‘llab-quvvatlash uchun, murtad Protestantizm va Katolitsizmning Muqaddas Kitobga xos uslubiyatiga qaytdi. Daniyor va uchta sodiq yigit uchun o‘sha isyon Hizqiyo shoh tomonidan ifodalangan edi.

King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.

Shoh Hizqiyo o‘lmaslik uchun Egamizga yolvordi va Egamiz unga yana 15 yil berganida, uning ibodati ijobat qilindi. Shu tariqa, u Yahudoning eng yovuz shohlaridan biri bo‘lgan Manashsheni dunyoga keltirdi; ayni paytda u Yahudoning bosqichma-bosqich yetti qadamli zabt etilishi va qullikka solinishining boshlanishini belgilagan shoh ham edi. 1856-yilda Haqiqiy Shohid Laodikiyalik Adventizmning eshigini qoqib keldi, biroq ular o‘zlikka o‘lib emas, yashashni tanladilar. 1863-yilga kelib, ular “Erixo”ni qayta qurdilar va tobora kuchayib borgan isyonni boshladilar; bu esa oxir-oqibat ularning 2001-yil 11-sentyabrni yakshanba qonuni bilan yakunlanadigan ruhiy Bobil qulligiga olib boruvchi uch bosqichli safarlarining boshlanishi sifatida anglashlariga to‘sqinlik qildi.

For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.

Shoh Hizqiyo uchun 1863 yil uning yashash haqidagi ibodati qabul qilinganida keldi. Rabbiy uning ibodati qabul etilganining alomatini berdi. Xudo quyoshni siljitish orqali ibodatni tasdiqladi, va bobilliklar osmonlarda Xudoning amalini ko‘rdilar, ammo bu nimani anglatishini bilmadilar. Shundan so‘ng bobilliklar quyoshni boshqarish qudratiga ega bo‘lgan Xudo haqida bilib olish uchun Quddusga keldilar. Osmon Xudosini ulug‘lash o‘rniga, shoh Hizqiyo, o‘z nafsiga o‘lish o‘rniga, O‘z nomini o‘sha ma’bad va shaharga qo‘yishni tanlagan Xudoning o‘rniga, o‘z ma’badi va shahrini ulug‘lashni tanladi.

That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.

O‘sha isyon uning naslidan bo‘lgan bolalar Bobilga qullar va bichilganlar bo‘lib qolishlari haqidagi bashoratni keltirib chiqardi. O‘sha bolalar Doniyor, Hananiya, Mishael va Ozariyo edilar va ular 2001-yil 11-sentabrni dunyo xalqlari hamda jamoat tarixidagi burilish nuqtasi deb tan oladigan, yuz qirq to‘rt mingni sinab ko‘rish va muhrlash uchun berilgan nur berilayotgan paytdagi Yettinchi kun adventistlarining ma’naviy oxirgi avlodini ifodalaydilar.

> In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.

> O‘sha kunlarda Hizqiyo o‘lim to‘shagida yotardi. Va Amoz o‘g‘li Ishayo payg‘ambar uning oldiga kelib, unga dedi: Egamiz shunday demoqda: xonadoning ishlarini tartibga solgin; chunki sen o‘lasan, tirik qolmaysan. Shunda u yuzini devorga burib, Egamizga iltijo qilib dedi: Yolvoraman, ey Egamiz, eslagin, men Sening huzuringda haqiqat bilan va komil yurak bilan yurganman, Sening nazaringda yaxshi bo‘lgan ishlarni qilganman. Va Hizqiyo qattiq yig‘ladi. Va shunday bo‘ldiki, Ishayo hali o‘rta hovlidan chiqib ulgurmagan ediki, Egamizning kalomi unga kelib dedi: Qaytib borib, xalqimning sardori Hizqiyoga ayt: Otang Dovudning Xudosi — Egamiz shunday demoqda: Men sening ibodatingni eshitdim, ko‘z yoshlaringni ko‘rdim; mana, Men seni sog‘aytiraman: uchinchi kuni sen Egamizning uyiga chiqasan. Va Men umringga o‘n besh yil qo‘shaman; Men seni ham, bu shaharni ham Ossuriya shohining qo‘lidan qutqaraman; va O‘zim uchun hamda qulim Dovud uchun bu shaharni himoya qilaman. Va Ishayo dedi: Anjirdan bir bo‘lak olinglar. Ular olib, yara ustiga qo‘ydilar, va u sog‘aydi. Va Hizqiyo Ishayoga dedi: Egamiz meni sog‘aytirishining va uchinchi kuni Egamizning uyiga chiqishimning alomati nima bo‘ladi? Va Ishayo dedi: Egamiz O‘zi aytgan ishni bajo keltirishining senga Egamizdan alomati shu bo‘ladi: soya o‘n pog‘ona oldinga yursinmi yoki o‘n pog‘ona orqaga qaytsinmi? Va Hizqiyo javob berdi: Soyaning o‘n pog‘ona pastga tushishi oson narsa; yo‘q, balki soya o‘n pog‘ona orqaga qaytsin. Va Ishayo payg‘ambar Egamizga nido qildi; va U Axozning quyosh soatida pastga tushgan soyani o‘n pog‘ona orqaga qaytardi. O‘sha vaqtda Bobil shohi Baladanning o‘g‘li Berodaxbaladon Hizqiyoga maktublar va hadya yubordi; chunki u Hizqiyoning kasal bo‘lganini eshitgan edi. Va Hizqiyo ularga quloq solib, ularga o‘zining qimmatbaho narsalari xonasini, kumushni, oltinni, ziravorlarni, qimmatbaho moyni, barcha qurol-aslahalari saqlanadigan xonani va xazinalarida topilgan hamma narsani ko‘rsatdi; uning uyida ham, butun hukmronligi doirasida ham Hizqiyo ularga ko‘rsatmagan hech narsa qolmadi. Shunda Ishayo payg‘ambar shoh Hizqiyoning oldiga kelib, unga dedi: Bu odamlar nima dedilar? Va ular senga qayerdan kelishdi? Va Hizqiyo dedi: Ular uzoq yurtdan, ya’ni Bobildan kelishdi. Va u dedi: Ular sening uyingda nimani ko‘rishdi? Va Hizqiyo javob berdi: Ular uyimdagi hamma narsani ko‘rishdi; xazinalarim orasida men ularga ko‘rsatmagan hech narsa yo‘q. Va Ishayo Hizqiyoga dedi: Egamizning kalomini eshit. Mana, shunday kunlar keladiki, uyingdagi hamma narsa va ota-bobolaring shu kungacha to‘plab qo‘ygan narsalar Boblga olib ketiladi; hech narsa qolmaydi, deydi Egamiz. Va sendan tug‘iladigan, o‘zing dunyoga keltiradigan o‘g‘illaringdan ham olib ketadilar; va ular Bobil shohining saroyida bichilganlar bo‘ladilar. Shunda Hizqiyo Ishayoga dedi: Sen aytgan Egamizning kalomi yaxshidir. Va u dedi: Mening kunlarimda tinchlik va haqiqat bo‘lsa, bu yaxshi emasmi? Hizqiyoning boshqa ishlari, uning barcha qudrati, qanday qilib u bir hovuz va bir suv yo‘lini yasatib, shaharga suv keltirgani — bular Yahudo shohlari solnomasida yozilgan emasmi? Va Hizqiyo ota-bobolari bilan uxlab qoldi; uning o‘rniga o‘g‘li Manashe shoh bo‘ldi. 2 Shohlar 20:1–21.

The next verse says:

Keyingi oyatda shunday deyiladi:

> Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.

> Manasheh shohlik qilishni boshlaganida o‘n ikki yoshda edi va Quddusda ellik besh yil shohlik qildi. Onasining ismi esa Xefzibo edi. 2 Shohlar 21:1.

What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”

Shoh Hizqiyo Egamizning irodasini qabul qilib, shunchaki o‘z uy-ishini tartibga solib, vafot etganida, buning natijasi qanday bo‘lur edi? Unga yana o‘n besh yil berildi, va uch yildan keyin yovuz Manashe tug‘ildi. Agar 1856-yilda Adventizm Filadelfiyadan Laodikiyaga o‘tishni qabul qilib, o‘z uy-ishini tartibga solganida hamda William Millerning asosiy haqiqatlarini daxlsiz qoldirganida, nima bo‘lur edi? Menimcha, bu savolning javobini biz hech qachon bilmaymiz, ammo biz biladigan narsa shuki: “Daniel ko‘nglida podshohning taomidan ham, u ichadigan sharobdan ham o‘zini harom qilmaslikka qat’iy ahd qildi.”

We will continue Daniel chapter one in the next article.

Keyingi maqolada Doniyor kitobining birinchi bobini davom ettiramiz.

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