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# The Book of Daniel - Number Six

Doniyor kitobi — Oltinchi raqam

Jehoiakim

Yo‘yaqim

Author

Jeff Pippenger

Published

December 1, 2023

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The books of Daniel and Revelation are the same book, in the same sense that the Bible is one book, consisting of the Old Testament and the New Testament.

Doniyor va Vahiy kitoblari, xuddi Muqaddas Kitob Eski Ahd va Yangi Ahddan tarkib topgan yagona bir kitob bo‘lgani ma’nosida, ayni bir kitobdir.

> “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.

> “Xudoning O‘g‘li sifatida Isoning hayoti, o‘limi va tirilishi tarixi Eski Ahdda mavjud dalillarsiz to‘la isbotlab bo‘lmaydi. Eski Ahdda Masih Yangi Ahddagidek ravshan ochib berilgan. Biri kelajak Najotkor haqida guvohlik bersa, ikkinchisi esa payg‘ambarlar oldindan bildirgan tarzda allaqachon kelgan Najotkor haqida guvohlik beradi. Najot rejasini munosib qadrlash uchun Eski Ahd Muqaddas Yozuvlari mukammal ravishda tushunilgan bo‘lishi kerak. Masihning hayoti va Yangi Ahd ta’limotlarini ravshanlik hamda go‘zallik bilan namoyon etadigan narsa — bashoratli o‘tmishdan porlagan ulug‘vor nurdir. Isoning mo‘jizalari Uning ilohiyligining dalilidir; biroq Uning dunyoning Najotkori ekanining eng kuchli isbotlari Eski Ahd bashoratlari bilan Yangi Ahd tarixining qiyosida topiladi. Iso yahudiylarga shunday dedi: ‘Muqaddas Yozuvlarni tadqiq qilinglar; chunki sizlar ularda abadiy hayot bor deb o‘ylaysizlar, va ular Men haqimda guvohlik beradiganlardir.’ O‘sha vaqtda Eski Ahd yozuvlaridan boshqa hech qanday Muqaddas Yozuv mavjud emas edi; shuning uchun Najotkorning bu amri ravshandir.” Prophecy Ruhi, 3-jild, 211.

The strongest evidence of who and what Christ is, is when the prophecies of the Old Testament are compared with the fulfillment of those prophecies in the history of the New Testament. So too, with the relationship of the books of Daniel and Revelation.

Masihning kim va nima ekanining eng kuchli dalili — Eski Ahd bashoratlari Yangi Ahd tarixida o‘sha bashoratlarning bajo bo‘lishi bilan qiyoslanganda namoyon bo‘ladi. Xuddi shuningdek, Doniyor va Vahiy kitoblarining o‘zaro munosabatida ham shundaydir.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation.” Acts of the Apostles, 585.

> “Vahiy kitobida Muqaddas Kitobning barcha kitoblari uchrashadi va nihoyasiga yetadi. Bu yerda Doniyor kitobining to‘ldiruvchisi bordir. Biri bashoratdir; boshqasi esa vahiydir.” Havoriylarning ishlari, 585.

The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.

“Complement” so‘zi mukammallikka yetkazmoq degan ma’noni anglatadi. Eski Ahd bashoratlarining bajo bo‘lishi Masihning “ilohiyligi”ning “eng kuchli” “dalili” edi. Doniyor kitobidagi bashoratlarning ilohiyligining eng kuchli dalili — o‘sha bashoratlarning Vahiy kitobida tasvirlanganidek bajo bo‘lishidir. Doniyordagi bashoratlar Vahiy kitobida davom ettiriladi va Iso Masihning Vahiyi muhrdan yechiladigan oxirgi kunlarda ular mukammallikka yetkaziladi.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Vahiy muhrlangan kitobdir, biroq u ayni paytda ochilgan kitob hamdir. Unda yer tarixining oxirgi kunlarida sodir bo‘lishi kerak bo‘lgan ajoyib voqealar qayd etilgan. Bu kitobning ta’limotlari aniqdir, sirli va tushunarsiz emas. Unda Doniyorda bo‘lgani kabi o‘sha bir xil bashorat yo‘nalishi davom ettiriladi. Xudo ayrim bashoratlarni takrorlagan; shu tariqa ularga muhim ahamiyat berilishi lozimligini ko‘rsatgan. Rabbiy katta ahamiyatga ega bo‘lmagan narsalarni takrorlamaydi.” Manuscript Releases, 9-jild, 8.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.

> Yahudo shohi Yohayiqim hukmronligining uchinchi yilida Bobil shohi Navuxadnazar Quddusga kelib, uni qamal qildi. Daniel 1:1.

The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.

Doniyor kitobining birinchi oyati to‘g‘ri tarzda mulohaza qilinganda, o‘zida serob bashoratli ma’lumotni mujassam etadi. Biz mulohazamizni Yohayiqimdan boshlaymiz.

Jehoiakim was the first of the last three kings of Judah. As such, he represents the first angel’s message. His son Jehoiachin, who was also known as Jeconiah or Coniah, represented the second angel’s message. Jehoiachin was followed by Zedekiah, the last of the three final kings of Judah. Zedekiah represents the third angel’s message. There are several prophetic witnesses that uphold that Jehoiakim is a symbol of the first angel’s message. It is important to understand these proofs, for it identifies that the first verse of chapter one of Daniel is identifying the first angel’s message, and that fact is an anchor that allows the first chapter to be understood as the first angel’s message of Revelation fourteen. We will begin in second Chronicles.

Yahudoning so‘nggi uch shohidan birinchisi Yo‘yaqim edi. Shunday ekan, u birinchi farishtaning xabarini ifodalaydi. Uning o‘g‘li Yo‘yaxin, u Yekoniyo yoki Koniyo nomlari bilan ham tanilgan, ikkinchi farishtaning xabarini ifodalagan. Yo‘yaxindan keyin Sidqiyo keldi, u Yahudoning uch so‘nggi shohining eng oxirgisi edi. Sidqiyo uchinchi farishtaning xabarini ifodalaydi. Yo‘yaqim birinchi farishtaning xabarining timsoli ekanini tasdiqlovchi bir necha bashoratli guvohlar mavjud. Bu dalillarni tushunish muhimdir, chunki ular Doniyorning birinchi bobidagi birinchi oyat birinchi farishtaning xabarini ko‘rsatishini aniqlab beradi; va ana shu haqiqat birinchi bobni Vahiy kitobining o‘n to‘rtinchi bobi birinchi farishtasining xabari sifatida tushunishga imkon beradigan tayanchdir. Biz Ikkinchi Solnomalardan boshlaymiz.

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:20, 21.

> Qilichdan omon qolganlarni u Bobilga olib ketdi; va ular Fors shohligining hukmronligi boshlanguncha unga va uning o‘g‘illariga xizmatkor bo‘ldilar. Bu, yurt o‘z shanbalaridan bahramand bo‘lguncha, Egamizning Yeremiyo og‘zi bilan aytgan kalomi bajo bo‘lishi uchun edi; chunki u vayron bo‘lib yotgan butun vaqt davomida, yetmish yil to‘lguncha, shanbat qildi. 2 Solnomalar 36:20, 21.

The captivity in Babylon for seventy years was so the land could enjoy the sabbaths that had not been fulfilled in agreement with Leviticus twenty-five. Seventy years of sabbaths amounts to four hundred and ninety years, that ancient Israel had disregarded the direction of Leviticus twenty-five. Four hundred and ninety years of rebellion preceded seventy years of captivity. At the ending of the four hundred and ninety years, three kings would be placed into subjection by Nebuchadnezzar.

Bobilda yetmish yillik asirlik, er Levilar 25 ga muvofiq ado etilmay qolgan shanba damlarini bahramand bo‘lishi uchun edi. Yetmish yillik shanbalar to‘rt yuz to‘qson yilni tashkil etadi; qadimgi Isroil shu muddat davomida Levilar 25 dagi ko‘rsatmani mensimay qo‘ygan edi. Yetmish yillik asirlikdan oldin to‘rt yuz to‘qson yillik isyon bo‘lgan edi. To‘rt yuz to‘qson yilning oxirida, uchta shoh Nebukadnetsar tomonidan bo‘ysundirilur edi.

At the end of the seventy years of captivity, the Lord raised up Cyrus, who was the first of the three kings that would decree that Israel could return and rebuild Jerusalem. Artaxerxes was the third of those three kings and he made the third decree in 457 BC. The third decree began the twenty-three hundred years of Daniel chapter eight, and verse fourteen. In 1798, the first end of the indignation ended, the book of Daniel was unsealed and the first of the three angels arrived. The third angel arrived on October 22, 1844.

Yetmish yillik asirlikning oxirida Rabbiy Kirni ko‘tardi; u Isroil qaytib kelib Quddusni qayta qurishi mumkinligi haqida farmon chiqaradigan uch podshohning birinchisi edi. Artaxshasta o‘sha uch podshohning uchinchisi edi va u miloddan avvalgi 457-yilda uchinchi farmonni chiqardi. Uchinchi farmon Doniyor kitobining sakkizinchi bobi, o‘n to‘rtinchi oyatidagi ikki ming uch yuz yillik davrni boshlab berdi. 1798-yilda g‘azabning birinchi oxiri nihoyasiga yetdi, Doniyor kitobi muhrdan yechildi va uch farishtaning birinchisi keldi. Uchinchi farishta 1844-yil 22-oktabrda keldi.

The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.

Yahudoning so‘nggi uchta shohining barchasi Navuxadnazar bilan yuzma-yuz kelgan edi, va Yohayiqimning asirga olib ketilishi bilan yetmish yil boshlandi. Bu Bobil vayron qilinmaguncha davom etdi, va Bobilni vayron qilgan hamda ko‘p o‘tmay shoh bo‘lgan sarkarda (Kir) uch farmondan birinchisini chiqardi. Uchinchi farmon uch farishtadan uchinchisining kelishi bilan yakunlangan kechalar va ertalablar haqidagi bashoratni boshlab berdi. Masih har doim oxirni boshlanish bilan aynanlashtiradi.

The beginning of the seventy years took place with Nebuchadnezzar’s first attack against Jerusalem. The ending of the seventy years was marked by the destruction of Babylon. The final and complete destruction of Jerusalem was brought upon the third of three kings who had all been attacked by Nebuchadnezzar. The destruction of Jerusalem was progressive. The last three kings represent one prophetic symbol, in the sense that they all had been attacked by Nebuchadnezzar. They typified the three decrees that were all one symbol, as were the three angels at the end of the twenty-three hundred days.

Yetmish yilning boshlanishi Navuxadnazar Quddusga qarshi qilgan birinchi hujum bilan yuz berdi. Yetmish yilning yakuni Bobilning vayron qilinishi bilan belgilandi. Quddusning so‘nggi va to‘liq vayron qilinishi Navuxadnazar tomonidan hujumga uchragan uch shohning uchinchisi davrida yuz berdi. Quddusning vayron qilinishi bosqichma-bosqich sodir bo‘ldi. So‘nggi uch shoh bir bashoratli timsolni ifodalaydi, chunki ularning barchasi Navuxadnazar tomonidan hujumga uchragan edi. Ular uch farmonni timsollardi; bu uch farmon, ikki ming uch yuz kunning oxiridagi uch farishta kabi, yagona bir timsol edi.

> “In the seventh chapter of Ezra the decree is found. Verses 12-26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> “Farmon Ezra kitobining yettinchi bobida topiladi. 12–26-oyatlar. U o‘zining eng to‘liq shaklida miloddan avvalgi 457-yilda Fors shohi Artaxshasta tomonidan chiqarilgan edi. Ammo Ezra 6:14 da Quddusdagi Egamizning uyi ‘Fors shohlari Kirus, Doro va Artaxshastaning buyrug‘iga [hoshiyada: “farmoniga”] muvofiq’ qurilgani aytiladi. Bu uch shoh farmonni boshlab berish, uni qayta tasdiqlash va uni yakunlash orqali, 2300 yilning boshlanishini belgilash uchun bashorat talab etgan mukammallikka yetkazdilar. Buyruqning sanasi sifatida farmon yakunlangan vaqtni, ya’ni miloddan avvalgi 457-yilni olganda, yetmish hafta haqidagi bashoratning har bir tafsiloti bajo keltirilgani ko‘rindi.” Buyuk Kurash, 326.

Sister White identifies that the three decrees were necessary for the perfection of the prophecy. She defines their relation to each other, and in so doing, identifies the grammatical characteristics of the Hebrew word “truth.” She says the first decree originated, the second decree reaffirmed, and the third decree completed “every specification of the prophecy concerning the seventy weeks.” The Hebrew word “truth” is created by the combination of the first, thirteenth and last letters of the Hebrew alphabet. The first decree originated, the second reaffirmed and the last decree completed the prophecy. The three decrees contain the signature of Alpha and Omega, and they were fulfilled at the end of the seventy-year prophecy of the captivity in Babylon, even though the third decree arrived well after the seventy years ended. The three decrees were progressive, and though they were three decrees, they were still one prophetic symbol.

Opa Uayt bashoratning barkamol bo‘lishi uchun uchta farmon zarur bo‘lganini ko‘rsatadi. U ularning o‘zaro munosabatini belgilab beradi va shu orqali ibroniycha “haqiqat” so‘zining grammatik xususiyatlarini aniqlaydi. U birinchi farmon boshlab berganini, ikkinchi farmon qayta tasdiqlaganini, uchinchi farmon esa “yetmish hafta haqidagi bashoratning har bir tafsilotini” yakunlaganini aytadi. Ibroniycha “haqiqat” so‘zi ibroniy alifbosining birinchi, o‘n uchinchi va oxirgi harflarining birikishi orqali hosil bo‘ladi. Birinchi farmon boshlab berdi, ikkinchisi qayta tasdiqladi, oxirgisi esa bashoratni yakunladi. Uch farmon Alfa va Omeganning imzosini o‘z ichiga oladi va ular Bobildagi asirlik haqidagi yetmish yillik bashoratning oxirida bajo keltirildi, garchi uchinchi farmon yetmish yil tugaganidan ancha keyin kelgan bo‘lsa ham. Uch farmon bosqichma-bosqich edi, va ular uchta farmon bo‘lgan bo‘lsa-da, baribir bitta bashoratli ramz edi.

The first angel arrived in 1798, the second angel arrived in the spring of 1844, and the third angel arrived on October 22, 1844. Those three angels are one prophetic symbol, representing the everlasting gospel of Revelation chapter fourteen.

Birinchi farishta 1798-yilda keldi, ikkinchi farishta 1844-yilning bahorida keldi, va uchinchi farishta 1844-yil 22-oktabrda keldi. Bu uch farishta bitta bashoratli timsol bo‘lib, Vahiy kitobining o‘n to‘rtinchi bobidagi abadiy xushxabarni ifodalaydi.

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

> “Birinchi va ikkinchi xabarlar 1843 va 1844-yillarda berilgan edi, biz esa hozir uchinchi xabarning e’loni ostidamiz; biroq bu uchala xabar hamon e’lon qilinishi lozim. Ular haqiqatni izlayotganlarga takrorlanishi hozir ham avvalgidek zarurdir. Biz qalam va ovoz orqali bu e’lonni jar solmog‘imiz, ularning tartibini hamda bizni uchinchi farishtaning xabariga olib keladigan bashoratlarning tatbiqini ko‘rsatmog‘imiz kerak. Birinchi va ikkinchisiz uchinchi bo‘lishi mumkin emas. Bu xabarlarni biz dunyoga nashrlar va va’zlar orqali yetkazmog‘imiz, bashoratli tarix yo‘nalishida bo‘lgan narsalarni ham, bo‘ladigan narsalarni ham ko‘rsatmog‘imiz kerak.” Selected Messages, 2-kitob, 104, 105.

The last three kings of Judah were one symbol, for they were all brought into various degrees of subjection by the king of Babylon. The last three kings of Judah, the three decrees and the three angels, though distinctly three are also represented as one prophetic symbol.

Yahudoning so‘nggi uch shohi bir ramz edi, chunki ularning barchasi Bobil shohi tomonidan turli darajalarda bo‘ysundirilgan edi. Yahudoning so‘nggi uch shohi, uch farmon va uch farishta, alohida-alohida uchta bo‘lsalar-da, bir bashoratli ramz sifatida ham ifodalanganlar.

The last three kings are part of the prophetic setting of the beginning of the prophecy of seventy years of captivity, and as such they become part of the beginning that illustrates the end of the seventy years of captivity. The captivity began with the progressive subjection of three kings, ending with the destruction of the kingdom and its capital city. The end of the prophecy marks the destruction of the nation and capital of Babylon, which marks the arrival of the three progressive decrees. The beginning of the twenty-three-hundred-year prophecy is marked by three progressive decrees, and it illustrates the ending of the twenty-three hundred year prophecy, which consists of three progressive messages.

Oxirgi uch shoh yetmish yillik asirlik haqidagi bashoratning boshlanishidagi bashoratli manzaraning bir qismidir, va shu tariqa ular yetmish yillik asirlikning oxirini tasvirlaydigan boshlanishning ham bir qismiga aylanadi. Asirlik uch shohning bosqichma-bosqich bo‘ysundirilishi bilan boshlandi va saltanat hamda uning poytaxt shahrining vayron qilinishi bilan yakunlandi. Bashoratning oxiri Bobil xalqining va poytaxtining vayron qilinishini bildiradi, bu esa ketma-ket uch farmonning kelishini belgilaydi. Ikki ming uch yuz yillik bashoratning boshlanishi ketma-ket uch farmon bilan belgilanadi, va u ikki ming uch yuz yillik bashoratning oxirini tasvirlaydi; bu oxir esa ketma-ket uch xabardan iboratdir.

The three angels, and their respective three messages, had been typified by three kings and their three progressive decrees. The three kings that proclaimed their respective three decrees had been typified by three progressive kings, who had each presented their messages of rebellion against Nebuchadnezzar. Three messages of rebellion, typified three decrees, that in turn typified three messages. One begins the prophecy of seventy years, that in turn ends with the beginning of the twenty-three-hundred-year prophecy, that ends at the arrival of the third angel in 1844. The seventy years that the land was to enjoy its Sabbath cannot be separated from October 22, 1844.

Uch farishta va ularning tegishli uch xabari uch shoh va ularning ketma-ket uch farmoni orqali timsollangan edi. O‘zlariga tegishli uch farmonni e’lon qilgan uch shoh esa, har biri Navuxadnazarга qarshi isyon haqidagi o‘z xabarlarini taqdim etgan ketma-ket uch shoh orqali timsollangan edi. Isyon haqidagi uch xabar uch farmonni timsolladi, ular esa o‘z navbatida uch xabarni timsolladi. Ulardan biri yetmish yil haqidagi bashoratni boshlaydi, u esa o‘z navbatida ikki ming uch yuz yillik bashoratning boshlanishi bilan yakun topadi; bu bashorat esa 1844 yilda uchinchi farishtaning kelishi bilan nihoyasiga yetadi. Yer o‘z Shabbatidan bahramand bo‘lishi kerak bo‘lgan yetmish yilni 1844 yil 22 oktyabrdan ajratib bo‘lmaydi.

Jehoiakim represents Cyrus’ first decree and also the first angel’s message of Revelation chapter fourteen. Beyond this, the three witnesses of the last three Judean kings, the three decrees and the three angel’s messages, provide precise information of the symbol of Jehoiakim, for the prophetic history of the three angels has been very carefully marked by inspiration. All three messages have a historical arrival and thereafter a historical empowerment.

Yo‘xayiqim Kirning birinchi farmonini, shuningdek Vahiy kitobining o‘n to‘rtinchi bobidagi birinchi farishtaning xabarini ifodalaydi. Bundan tashqari, Yahudoning oxirgi uchta shohining uch guvohi, uch farmon va uch farishtaning xabarlari Yo‘xayiqim timsoli haqida aniq ma’lumot beradi, chunki uch farishtaning bashoratli tarixi ilhom orqali nihoyatda sinchkovlik bilan belgilab qo‘yilgan. Uchala xabarning ham tarixiy kelib kelishi va shundan keyin tarixiy quvvatlantirilishi bor.

The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.

Birinchi farishta 1798-yilda keldi va kunni bir yil deb hisoblash tamoyilining tasdiqlanishi bilan 1840-yil 11-avgustda quvvatlantirildi.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “1840-yilda bashoratning yana bir diqqatga sazovor ro‘yobi keng tarqalgan qiziqish uyg‘otdi. Bundan ikki yil avval, ikkinchi adventni va’z qilayotgan yetakchi xizmatchilardan biri bo‘lgan Josiah Litch Vahiy 9-bobning bir sharhini nashr etib, Usmonli imperiyasining qulashini oldindan aytgan edi. Uning hisob-kitoblariga ko‘ra, bu qudrat 1840-yil 11-avgustda ag‘darilishi lozim edi, o‘sha paytda Konstantinopoldagi Usmonli hokimiyatining sinishi kutilishi mumkin. Va men ishonamanki, aynan shunday bo‘lib chiqadi.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Aynan belgilangan vaqtda Turkiya o‘z elchilari orqali Yevropaning ittifoqchi davlatlari himoyasini qabul qildi va shu tariqa o‘zini xristian xalqlarning nazorati ostiga qo‘ydi. Bu voqea bashoratni aynan bajo keltirdi. Bu ma’lum bo‘lgach, ko‘pchilik Miller va uning safdoshlari qabul qilgan bashoratlarni talqin etish tamoyillarining to‘g‘riligiga ishondi, va advent harakatiga g‘oyat kuchli turtki berildi. Ilmli va nufuzli kishilar va’z qilishda ham, uning qarashlarini nashr etishda ham Miller bilan birlashdilar, va 1840 yildan 1844 yilgacha bu ish tez sur’at bilan kengaydi.” The Great Controversy, 334, 335.

The first angel arrived announcing the opening of the judgment in 1798, but the message was premised on the validity of William Miller’s identification that a day in Bible prophecy represents a year. That principle was confirmed “on the 11th of August, 1840,” and the first message was empowered. With the failure of the prediction of Christ’s return in the biblical year of 1843, which extended into the year 1844, the second angel of Revelation chapter fourteen arrived. With the failure of the prediction in the spring of 1844, the Protestant churches rejected Miller’s rule of a day for a year, and became the daughters of Babylon. That message was thereafter empowered in the summer of 1844, when it was joined by the message of the Midnight Cry. With the fulfillment of the message of the Midnight Cry on October 22, 1844, the third angel arrived with his message.

Birinchi farishta 1798-yilda hukmning ochilishi haqida e’lon qilib keldi, biroq bu xabar Uilyam Millerning Muqaddas Kitob bashoratida bir kun bir yilni ifodalaydi, degan aniqlovining haqiqiyligiga asoslangan edi. Bu tamoyil “1840-yil 11-avgustda” tasdiqlandi va birinchi xabar qudrat bilan to‘ldi. Masihning qaytishi haqidagi bashoratning 1843-yilning Muqaddas Kitobiy yilida, keyinchalik 1844-yilga cho‘zilgan holda, amalga oshmaganidan so‘ng, Vahiy kitobining o‘n to‘rtinchi bobidagi ikkinchi farishta keldi. 1844-yil bahoridagi bashoratning amalga oshmaganidan keyin protestant jamoatlari Millerning bir kun bir yilga tengligi haqidagi qoidasini rad etdilar va Bobilning qizlariga aylandilar. Shundan so‘ng bu xabar 1844-yil yozida, unga Yarim tun faryodi xabari qo‘shilganda, qudrat bilan to‘ldi. Yarim tun faryodi xabari 1844-yil 22-oktabrda bajo bo‘lgach, uchinchi farishta o‘z xabari bilan keldi.

Due to the disobedience of Laodicean Adventism in 1863, God’s people were assigned to repeat the history of ancient Israel’s wandering in the wilderness. The empowerment of the third message would wait until September 11, 2001. Each of the three messages arrive in history and are thereafter empowered.

1863-yilda Laodikiya Adventizmining itoatsizligi tufayli, Xudoning xalqiga qadimgi Isroilning sahroda sarson kezish tarixini takrorlash yuklatildi. Uchinchi xabarning quvvat bilan ta’minlanishi 2001-yil 11-sentabrgacha kutib turardi. Uch xabarning har biri tarixda keladi va shundan so‘ng quvvat bilan ta’minlanadi.

Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.

Yohayiqim va Kir birinchi farishtaning kelishini emas, balki uning quvvatlantirilishini ifodalaydi. Garchi Yohayiqim Yahudoning oxirgi uchta shohining birinchisi bo‘lgan bo‘lsa-da, va garchi u birinchi farishtaning xabarini ifodalasa-da, u hamda, shuningdek, Kir namoyon etadigan bashoratli xususiyatlar shuni ko‘rsatadiki, ularning ikkalasi ham birinchi farishtaning quvvatlantirilishining timsollaridir, birinchi farishtaning kelishining timsollari emas. Yohayiqim tarixida birinchi xabarning kelishi Yahudoning oxirgi yetti shohining birinchisi bo‘lgan Manashshe edi.

Seven kings preceded the complete and final destruction of Jerusalem. Those seven kings represent a progressive history, as was the history they typified from 1798 to 1844. The first angel arrived in 1798, and the third arrived on October 22, 1844. The history of 1798 to 1844, is the history of the first and second angels. The history of the third angel began in 1844. When Sister White identifies the symbolism of the seven thunders of Revelation chapter ten, she says the seven thunders represent the history of the first and second angels, but not the third angel.

Yerusалимning to‘liq va yakuniy vayron qilinishidan oldin yetti shoh kelgan edi. O‘sha yetti shoh, ular timsol qilgan tarix singari, 1798 yildan 1844 yilgacha davom etgan izchil bir tarixni ifodalaydi. Birinchi farishta 1798 yilda keldi, uchinchi farishta esa 1844 yil 22 oktabrda keldi. 1798 yildan 1844 yilgacha bo‘lgan tarix birinchi va ikkinchi farishtalarning tarixidir. Uchinchi farishtaning tarixi 1844 yilda boshlandi. Opa Uayt Vahiy kitobining o‘ninchi bobidagi yetti momaqaldiroq ramziyligini aniqlab berganida, u yetti momaqaldiroq birinchi va ikkinchi farishtalarning tarixini ifodalaydi, ammo uchinchi farishtani emas, deydi.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Yuhannoga berilgan, yetti momaqaldiroq orqali ifodalangan maxsus nur birinchi va ikkinchi farishtalarning xabarlari ostida yuz beradigan voqealarning bayoni edi.” Seventh-day Adventist Bible Commentary, 7-jild, 971.

The history of the seven thunders of Revelation chapter ten, emphasize the history of the empowerment of the first angel on August 11, 1840 through to the great disappointment on October 22, 1844, but it none-the-less, includes the entire history of the first and second angels. The general application of the seven thunders is that it represents 1798 through to October 22, 1844. The history of the arrival of the first angel from 1798 to the great disappointment is the history of the first and second angels, and it is prophetically represented as seven thunders. The seven thunders were also typified by the last seven kings of Judah. The last three of those kings were not only identifying sequential kings, but together they are one symbol made up of a first, middle and last.

Vahiyning o‘ninchi bobidagi yetti momaqaldiroqning tarixi 1840-yil 11-avgustdagi birinchi farishtaning quvvatlantirilishi tarixidan 1844-yil 22-oktabrdagi buyuk umidsizlikkacha bo‘lgan tarixni ta’kidlaydi, ammo shunga qaramay, u birinchi va ikkinchi farishtalarning butun tarixini ham o‘z ichiga oladi. Yetti momaqaldiroqning umumiy tatbiqi shundan iboratki, u 1798-yildan 1844-yil 22-oktabrgacha bo‘lgan davrni ifodalaydi. 1798-yildan buyuk umidsizlikkacha birinchi farishtaning kelishi tarixi birinchi va ikkinchi farishtalarning tarixidir va u bashoratda yetti momaqaldiroq sifatida tasvirlangan. Yetti momaqaldiroq, shuningdek, Yahudoning oxirgi yetti shohi orqali timsollangan edi. O‘sha shohlarning oxirgi uchtasi nafaqat ketma-ket shohlarni aniqlab bergan, balki ular birgalikda birinchi, o‘rta va oxirgidan tarkib topgan yagona bir timsolni tashkil etadi.

In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.

Uch farishtaning tarixida birinchi xabar 1840-yil 11-avgustda qudrat bilan tasdiqlandi va Yo‘yaqim ham, Kir ham o‘sha hodisaning timsoli bo‘ldi.

We will continue to identify these most important truths in the next article.

Keyingi maqolada biz ana shu eng muhim haqiqatlarni aniqlashda davom etamiz.

> “Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of his law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.

> “Qat’iy vijdoniy poklik har bir talaba tomonidan aziz tutilmog‘i lozim. Har bir ong Xudoning vahiy qilingan Kalomiga hurmat-ehtirom bilan diqqat qaratmog‘i kerak. Xudoga shu tariqa itoat etadiganlarga nur va inoyat beriladi. Ular Uning qonunidan ajoyib narsalarni ko‘radilar. Hosil bayrami kunidan beri e’tiborsiz qolib, ko‘rilmay yotgan ulug‘ haqiqatlar Xudoning Kalomidan o‘zining asl pokligida porlab chiqmog‘i kerak. Xudoni chin dildan sevuvchilarga Muqaddas Ruh ongdan xiralashib ketgan haqiqatlarni ochib beradi, shuningdek butunlay yangi haqiqatlarni ham ayon qiladi. Xudoning O‘g‘lining etini yeb, qonini ichadiganlar Doniyor va Vahiy kitoblaridan Muqaddas Ruh ilhomlantirgan haqiqatni olib chiqadilar. Ular bostirib bo‘lmaydigan kuchlarni harakatga keltiradilar. Bolalarning lablari insonlar ongidan yashirin bo‘lgan sirlarni e’lon qilish uchun ochiladi. Egamiz bu dunyoning nodon narsalarini donolarni sharmanda qilish uchun, va dunyoning zaif narsalarini qudratlilarni sharmanda qilish uchun tanlagan.”

> “The Bible should not be brought into our schools to be sandwiched in between infidelity. The Bible must be made the groundwork and subject-matter of education. It is true that we know much more of the word of the living God than we knew in the past, but there is still much more to be learned. It should be used as the word of the living God, and esteemed as first, and last, and best in everything. Then will be seen true spiritual growth. The students will develop healthy religious characters, because they eat the flesh and drink the blood of the Son of God. But unless watched and nurtured, the health of the soul decays. Keep in the channel of light. Study the Bible. Those who serve God faithfully will be blessed. He who permits no faithful work to go unrewarded will crown every act of loyalty and integrity with special tokens of his love and approbation.” Review and Herald, August 17, 1897.

> “Muqaddas Kitobni maktablarimizga imonsizlik orasiga qistirib qo‘yish uchun olib kirish kerak emas. Muqaddas Kitob ta’limning poydevori va asosiy mazmuni qilinishi lozim. To‘g‘ri, biz tirik Xudoning Kalomi haqida ilgari bilganimizdan ancha ko‘prog‘ini bilamiz, ammo hali o‘rganilishi kerak bo‘lgan narsalar bundan-da ko‘p. U tirik Xudoning Kalomi sifatida qo‘llanilishi va hamma narsada birinchi, oxirgi va eng yaxshi deb qadrlanishi kerak. Shunda haqiqiy ruhiy o‘sish namoyon bo‘ladi. Talabalar sog‘lom diniy fe’l-atvorni rivojlantiradilar, chunki ular Xudoning O‘g‘lining tanasini yeb, qonini ichadilar. Ammo kuzatib borilmasa va parvarish qilinmasa, jonning sog‘ligi so‘nib boradi. Yorug‘lik oqimida qoling. Muqaddas Kitobni o‘rganing. Xudoga sadoqat bilan xizmat qiladiganlar baraka topadilar. Hech bir sadoqatli mehnatning mukofotsiz qolishiga yo‘l qo‘ymaydigan Zot har bir sadoqat va pokdillik amalini O‘z sevgisi va ma’qullashining alohida alomatlari bilan tojlaydi.” Review and Herald, 1897-yil 17-avgust.

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