Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.
Pavlusning butparast Rimni milodiy 538-yilda papalikning hokimiyatga ko‘tarilishiga to‘sqinlik qilib turgan kuch sifatida ko‘rsatgani, Uilyam Miller tan olgan va Doniyor kitobida “kundalik” butparastlikni ifodalashini belgilab bergan guvohlik bo‘ldi. Uilyam Millerning qarashi butparastlikning, undan keyin esa papalikning vayron qiluvchi ikki kuchi asosiga qurilgan edi. O‘sha qarashni qo‘llab-quvvatlagan holda Millerning eng muhim kashfiyoti Pavlusning 2 Salonikaliklarga maktubining ikkinchi bobidagi guvohligi bo‘ldi; u yerda Pavlus papalikka qarshi, butparast Rim tomonidan yuzaga keltirilgan to‘sqinlik olib tashlanishini, toki “gunoh odami” Xudoning ma’badiga o‘tqazilib, o‘zini Xudo ekanini ko‘rsatishini bayon qiladi.
In the book of Daniel, the symbol of “the daily” representing paganism is always followed by a symbol of the papacy, whether it be represented as the transgression of desolation or the abomination of desolation. Yet in Christ’s warning to the Christians concerning the siege and destruction of Jerusalem that took place during the three-and-a-half years from 66 to 70 AD, Christ referred to “the abomination of desolation, spoken of by Daniel the prophet” as the sign for the Christians that were in Jerusalem to immediately flee. History identifies that the sign was not the symbol of papal Rome, but of pagan Rome. The sign was to be recognized by the faithful, if they were to avoid the siege and destruction. Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan Rome, or papal Rome?
Doniyor kitobida butparastlikni ifodalovchi “kundalik” ramzi har doim papalikning bir ramzi bilan davom etadi, u xoh vayronagarchilikning gunohi sifatida, xoh vayronagarchilikning jirkanchligi sifatida ifodalangan bo‘lsin. Biroq, Masih milodiy 66 yildan 70 yilgacha bo‘lgan uch yarim yil davomida yuz bergan Quddusning qamal qilinishi va vayron etilishi haqida masihiylarga bergan ogohlantirishida, Quddusda bo‘lgan masihiylar darhol qochib ketishlari uchun belgi sifatida “Doniyor payg‘ambar aytgan vayronagarchilikning jirkanchligi”ni tilga oldi. Tarix bu belgining papalik Rimining emas, balki butparast Rimning ramzi bo‘lganini ko‘rsatadi. Agar ular qamal va vayronagarchilikdan qochmoqchi bo‘lsalar, bu belgi sodiqlar tomonidan tanib olinishi kerak edi. “Doniyor payg‘ambar aytgan vayronagarchilikning jirkanchligi” butparast Rimning ramzimi yoki papalik Rimining ramzimi?
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take anything out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:15–22.
Shunday ekan, sizlar payg‘ambar Doniyor aytgan vayronagarchilik jirkanchligi muqaddas joyda turganini ko‘rganingizda, (kim o‘qisa, anglasin:) u holda Yahudiyada bo‘lganlar tog‘larga qochsinlar; tom ustida bo‘lgan kishi uyidan biror narsani olish uchun pastga tushmasin; dalada bo‘lgan kishi esa kiyimini olish uchun orqaga qaytmasin. O‘sha kunlarda homilador bo‘lganlarga ham, emizikli bolasi borlarga ham hol bo‘lsin! Ibodat qilinglarki, qochishingiz qishda ham, shanba kunida ham bo‘lmasin. Chunki o‘shanda buyuk qayg‘u bo‘ladi; dunyo boshidan to hozirgacha unga o‘xshashi bo‘lmagan va hech qachon ham bo‘lmaydi. Agar o‘sha kunlar qisqartirilmaganida, hech bir jonzot najot topmagan bo‘lur edi; ammo tanlanganlar uchun o‘sha kunlar qisqartiriladi. Matto 24:15–22.
Sister White comments on how this warning was fulfilled in the history of the destruction of Jerusalem from 66 through 70 AD, and she identifies that the flag, or the standard of the Roman army, was the sign for the Christians still in Jerusalem to flee. So, was the “abomination of desolation, spoken of by Daniel the prophet,” pagan Rome, or was it papal Rome, as Miller based his framework upon?
Opa Uayt bu ogohlantirishning milodiy 66-yildan 70-yilgacha bo‘lgan davrda Quddusning vayron qilinishi tarixida qanday amalga oshganiga izoh beradi va u bayroqni, ya’ni Rim qo‘shinining nishonini, hanuz Quddusda bo‘lgan masihiylar uchun qochish belgisi bo‘lganini ko‘rsatadi. Xo‘sh, “Doniyor payg‘ambar aytgan vayron qiluvchi jirkanchlik” butparast Rim edimi, yoki Miller o‘z qarashlar tizimini asoslaganidek, papalik Rimi edimi?
William Miller was led to understand both manifestations of Rome (pagan followed by papal), but he was forced by the history in which he lived, to treat both kingdoms as one kingdom. And of course, they are one kingdom, but they also represent two successive kingdoms. Forced by the prophetic history of 1798, Miller had to address Rome as primarily one kingdom. In 1798, Miller believed Christ’s Second Coming was approximately twenty-five years in the future. He knew full well that papal Rome had received a deadly wound in 1798. For Miller, there were no other earthly kingdoms to follow papal Rome, for Christ was about to return.
William Miller Rimning har ikkala zohir bo‘lishini ham (butparastlikdan keyin papalik) anglashga yo‘naltirildi, biroq u yashagan tarixiy sharoit tufayli har ikkala shohlikni bir shohlik sifatida ko‘rib chiqishga majbur bo‘ldi. Va, albatta, ular bitta shohlikdir, ammo ular, shuningdek, ketma-ket keluvchi ikki shohlikni ham ifodalaydi. 1798 yilning bashoratli tarixi Millerni Rimga, asosan, bitta shohlik sifatida murojaat qilishga majbur qildi. 1798 yilda Miller Masihning Ikkinchi Kelishi taxminan yigirma besh yildan keyin bo‘lishiga ishongan edi. U papalik Rimi 1798 yilda o‘limli yara olganini juda yaxshi bilardi. Miller uchun papalik Rimidan keyin keladigan boshqa yer yuzidagi shohliklar yo‘q edi, chunki Masih qaytib kelish arafasida edi.
In the history where Miller was located, he understood the statue of chapter two of Daniel, represented four earthly kingdoms, for that was what Daniel testified to.
Miller turgan tarixiy davrda u Doniyor kitobining ikkinchi bobidagi haykal to‘rtta yer yuzidagi shohlikni ifodalashini tushungan edi, chunki Doniyor aynan shunga guvohlik bergan.
And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:40, 41.
To‘rtinchi shohlik esa temirday kuchli bo‘ladi; zero temir hamma narsani parcha-parcha qilib, bo‘ysundiradi; va bularning barchasini sindiradigan temir kabi, u ham parchalab ezib tashlaydi. Oyoqlar bilan barmoqlarning bir qismi kulol loyidan, bir qismi esa temirdan ekanini ko‘rganingga ko‘ra, shohlik bo‘lingan bo‘ladi; ammo unda temirning qudratidan bo‘ladi, chunki sen temirning yopishqoq loy bilan aralashganini ko‘rding. Doniyor 2:40, 41.
Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.
Miller faqat to‘rtta shohlik borligini tushungan edi, va to‘rtinchi hamda oxirgi shohlik Rim bo‘lib, u tarixdan uning butparast Rimdan keyin papalik Rimi kelganini bilardi. Danielning so‘ziga muvofiq, Miller uchun to‘rtinchi shohlik “bo‘lingan” edi, biroq Miller nazarida bu bo‘linish faqat Rim shohligining so‘zma-so‘z va ruhiy jihatlari o‘rtasidagi farqni anglatardi. U haq edi, ammo uning tushunchasi cheklangan edi.
Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.
Miller butparast va papalik Rimining bo‘linishi Pavlus aniqlab berish uchun ko‘tarilgan bo‘linishga asoslanganini ko‘rmadi. Pavlus (va Yahyo cho‘mdiruvchi) xoch davrida so‘zma-so‘z bo‘lgan narsa ruhiyga o‘tishi lozimligini aniqlab berdi. Bu tushunchasiz Miller Rimni mohiyatan ikki bosqichga ega bo‘lgan bitta shohlik deb qabul qilishga majbur edi. Va, albatta, u haq edi (ammo cheklangan holda). U ruhiy Rim so‘zma-so‘z Bobil orqali ifodalanganini ko‘ra olmadi, chunki ruhiy Rim (papalik) ayni paytda ruhiy Bobildir.
Literal Babylon, as the first of four kingdoms in Daniel two, would typify the fourth kingdom, for the first always typifies the last. Pagan Rome had been typified by Babylon, but both pagan Rome and Babylon typified spiritual Rome (the papacy). The papacy therefore was the fifth kingdom, and it was represented by Babylon. This is a basic reason why Sister White compares the captivity of literal Israel in Babylon for seventy years, with the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years.
Doniyorning ikkinchi bobidagi to‘rt saltanatning birinchisi sifatida haqiqiy Bobil to‘rtinchi saltanatning timsoli bo‘lar edi, chunki birinchi har doim oxirgining timsoli bo‘ladi. Butparast Rim Bobil orqali timsollangan edi, biroq butparast Rim ham, Bobil ham ruhiy Rimga (papalikka) timsol bo‘lgan edi. Shunday ekan, papalik beshinchi saltanat edi va u Bobil orqali ifodalangan edi. Sister White haqiqiy Isroilning Bobildagi yetmish yillik asirligini ruhiy Isroilning ruhiy Bobildagi bir ming ikki yuz oltmish yillik asirligi bilan qiyoslashining asosiy sabablaridan biri ham shudir.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Yer yuzidagi Xudoning jamoati, quvg‘inning o‘sha davrida Bobilda asirlikda ushlab turilgan Isroil farzandlari qanchalik haqiqiy tarzda asirlikda bo‘lgan bo‘lsalar, shu shafqatsiz ta’qibning uzoq davri davomida xuddi shunchalik darajada asirlikda edi.” Prophets and Kings, 714.
Miller therefore had no problem interchanging prophetic fulfillments that more specifically identified pagan Rome, with papal Rome. We will provide examples of this as we continue, but if we understand that Miller viewed pagan and papal Rome as one kingdom, we can understand why Miller would have no problem with Jesus referencing the “abomination of desolation, spoken of by Daniel the prophet,” as a fulfillment of pagan Rome, while still understanding the expression of the “abomination of desolation,” in the book of Daniel as a symbol of papal Rome. Miller could not see the three desolating powers, and for this reason his prophetic framework was limited, though accurate.
Shuning uchun Miller butparast Rimni yanada aniqroq ko‘rsatib beradigan bashoratli bajo kelishlarni papalik Rim bilan o‘zaro almashtirib qo‘llashda hech qanday qiyinchilik ko‘rmadi. Biz davom etar ekanmiz, bunga misollar keltiramiz; ammo agar Miller butparast va papalik Rimni bitta shohlik deb bilganini tushunsak, unda nega Miller Isoning “Doniyor payg‘ambar aytgan vayronagarchilik jirkanchligi”ni butparast Rimning bajo kelishi sifatida tilga olishini mutlaqo muammosiz qabul qilganini, shu bilan birga Doniyor kitobidagi “vayronagarchilik jirkanchligi” ifodasini papalik Rimning ramzi deb tushunganini anglay olamiz. Miller vayron qiluvchi uch hokimiyatni ko‘ra olmagan edi, va shu sababli uning bashoratli doirasi cheklangan bo‘lsa-da, baribir to‘g‘ri edi.
But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.
Ammo milodiy 66-yildagi tarixiy bajo kelishda, Masihning bashorati amalga oshib, butparast Rim o‘z bayroqlarini ma’badning muqaddas hududlariga o‘rnatganidagi nomuvofiqlikni qanday tushunmog‘imiz kerak? “Doniyor payg‘ambar aytgan vayron qiluvchi jirkanchlik” butparast Rimningmi yoki papalik Riminingmi timsolidir? Bu mushkulotning javobi, ikkita emas, balki uchta vayron qiluvchi kuchni tan olganingizda, ancha sodda bo‘ladi. Biz Quddusning vayron qilinishi haqidagi Masih bashoratining bajo kelishi borasida Opa Uaytning sharhidan boshlashimiz lozim.
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Yahudiylarning Masihni xochga mixlashida Quddusning vayron bo‘lishi mujassam edi. Qalvariyada to‘kilgan qon ularni bu dunyo va kelajak dunyo uchun halokatga g‘arq qilgan og‘irlik bo‘ldi. Xuddi shunday, hukm Xudoning inoyatini rad etuvchilar ustiga tushadigan buyuk oxirgi kunda ham shunday bo‘ladi. Ular uchun qoqinish qoyasi bo‘lgan Masih o‘shanda ularga qasos oluvchi tog‘dek zohir bo‘ladi. Solihlar uchun hayot bo‘lgan Uning chehrasining ulug‘vorligi fosiqlar uchun yondiruvchi olov bo‘ladi. Rad etilgan sevgi, tahqirlangan inoyat bois gunohkor halok qilinadi.”
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
“Ko‘plab misollar va takrorlangan ogohlantirishlar orqali Iso Xudoning O‘g‘lini rad etish yahudiylar uchun qanday oqibatlarga olib kelishini ko‘rsatdi. Bu so‘zlarida U har bir davrda Uni o‘zining Najotkori sifatida qabul qilishdan bosh tortadiganlarning barchasiga murojaat qilayotgan edi. Har bir ogohlantirish ular uchundir. Tahqirlangan ma’bad, itoatsiz o‘g‘il, soxta bog‘bonlar, nafrat bilan qaragan quruvchilar — bularning barchasi har bir gunohkorning tajribasida o‘z muqobiliga egadir. Agar u tavba qilmasa, ular oldindan darak bergan halokat uning ham qismati bo‘ladi.” The Desire of Ages, 600.
When Paul identified the transition from literal to spiritual, he identifies that it occurred during the time period of the cross, and it should be noted that the destruction of Jerusalem is directly associated with the cross. The destruction of literal Jerusalem which was first accomplished by literal Babylon was accomplished a last time by literal Rome, for Jesus always represents the end with the beginning. The trampling down of the sanctuary and the host that began with the pagan power of Babylon, ended with the pagan power of Rome.
Pavlus zohirdan ruhiyga o‘tishni ko‘rsatganida, bu o‘tish xoch davri mobaynida sodir bo‘lganini ko‘rsatadi; va shuni ta’kidlash lozimki, Quddusning vayron qilinishi xoch bilan bevosita bog‘liqdir. Dastlab zohiriy Bobil tomonidan amalga oshirilgan zohiriy Quddusning vayron qilinishi oxirgi marta zohiriy Rim tomonidan amalga oshirildi, chunki Iso har doim oxirni boshlanish bilan ifodalaydi. Bobilning butparast hokimiyati bilan boshlangan muqaddas maskan va lashkarning oyoq osti qilinishi, Rimning butparast hokimiyati bilan yakun topdi.
The spiritual trampling down of spiritual Jerusalem was accomplished by papal Rome and both of those periods of trampling down (literal and spiritual) typify the trampling down of God’s people by the third desolating power, which in terms of Rome is called modern Rome.
Ruhiy Quddusning ruhiy oyoqosti qilinishi papalik Rim tomonidan amalga oshirildi va oyoqosti qilinishning bu ikkala davri ham (so‘zma-so‘z va ruhiy) Xudoning xalqining uchinchi vayron qiluvchi hokimiyat tomonidan oyoqosti qilinishini timsollaydi; Rim nuqtayi nazaridan bu hokimiyat zamonaviy Rim deb ataladi.
There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.
Xudoning xalqini ta’qib qiladigan uchta vayron qiluvchi kuch bor. Butparastlikning ajdahosi, undan keyin katolitsizmning dengiz hayvoni, va undan keyin Amerika Qo‘shma Shtatlarining yer hayvoni (soxta payg‘ambar). Butparastlik so‘zma-so‘z Isroilni oyoq osti qilgan turli butparast kuchlar orqali ifodalangan edi. So‘ng papachilik 538 yildan 1798 yilgacha bo‘lgan bir ming ikki yuz oltmish yil davomida ruhiy Isroilni oyoq osti qildi. Ajdaho, hayvon va soxta payg‘ambarning uch tomonlama ittifoqi zamonaviy Rimdir va u ham yakshanba qonuni inqirozining “soati” davomida Xudoning xalqini oyoq osti qiladi. Ajdaho, hayvon va soxta payg‘ambardan iborat uchta vayron qiluvchi kuch yana butparast Rim, papalik Rimi va zamonaviy Rim sifatida ham ifodalanadi.
In terms of Revelation seventeen paganism is the first four kings, the fifth king is the papacy and the sixth, seventh and eighth kings is the three-fold union of modern Rome.
Vahiy 17 nuqtai nazaridan, majusiylik dastlabki to‘rt shohdir; beshinchi shoh papalikdir, oltinchi, yettinchi va sakkizinchi shohlar esa zamonaviy Rimning uch karra ittifoqidir.
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:10, 11.
Yana yetti shoh bor: ulardan beshtasi qulagan, bittasi bor, boshqasi esa hali kelmagan; va u kelganda, oz muddat qolmog‘i lozim. Va bo‘lgan, ammo hozir yo‘q bo‘lgan mahluqning o‘zi sakkizinchidir, va u yettitadan biridir, hamda halokatga ketadi. Vahiy 17:10, 11.
In terms of Daniel chapter two, paganism is all four kingdoms from literal Babylon to literal Rome. Spiritual Babylon is the papacy (the head of gold), and the three-fold union of the dragon, the beast, and the false prophet (modern Rome), is represented by the three-fold union of spiritual Medo-Persia, spiritual Greece, and spiritual Rome (whose deadly wound is healed).
Doniyor kitobining ikkinchi bobiga ko‘ra, majusiylik so‘zma-so‘z Bobil dan so‘zma-so‘z Rim gacha bo‘lgan to‘rtala shohlikning barchasidir. Ruhiy Bobil papalikdir (oltin bosh), ajdarho, maxluq va soxta payg‘ambarning uch tomonlama ittifoqi (zamonaviy Rim) esa ruhiy Midiya-Forsiya, ruhiy Yunoniston va ruhiy Rimning (uning halokatli yarasi tuzalgan) uch tomonlama ittifoqi bilan ifodalanadi.
When Jesus referred to the “abomination of desolation, spoken of by Daniel the prophet,” he was identifying a specific “sign” that Christians must recognize in each of the three Rome’s. Pagan Rome, papal Rome and modern Rome all persecute God’s people. That persecution is represented prophetically as trampling down the sanctuary and host. Jesus provided a warning of the approach of that persecution for each of the three periods of persecutions. When the “sign” of Rome’s authority was placed within the sanctuary, the time to flee Jerusalem had arrived. Jesus was not using Daniel’s expression of the “abomination of desolation,” as a symbol of an earthly power, but as a symbol of the sign that Christians needed to recognize.
Iso “payg‘ambar Doniyor aytgan vayronagarchilik jirkanchligi” haqida so‘z yuritganida, U masihiylar Rimning uchala davrida ham tanib olishlari lozim bo‘lgan muayyan bir “belgi”ni ko‘rsatgan edi. Butparast Rim, papalik Rimi va zamonaviy Rimning barchasi Xudoning xalqini quvg‘in qiladi. Bu quvg‘in payg‘ambarlikda muqaddas maskan va lashkarning oyoq osti qilinishi sifatida ifodalanadi. Iso quvg‘inning ushbu uch davrining har biri uchun ham o‘sha quvg‘inning yaqinlashuvi haqida ogohlantirish bergan edi. Rim hokimiyatining “belgisi” muqaddas maskan ichiga qo‘yilgan paytda, Quddusdan qochish vaqti kelgan edi. Iso Doniyorning “vayronagarchilik jirkanchligi” degan ifodasini yerdagi bir hokimiyatning ramzi sifatida emas, balki masihiylar tanib olishlari zarur bo‘lgan belgining ramzi sifatida qo‘llagan edi.
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.
“Iso apostat Isroil ustiga tushadigan hukmlarni, ayniqsa, Masihni rad etib xochga mixlaganlari uchun ularning boshiga keladigan qasoskor intiqomni tinglab turgan shogirdlarga e’lon qildi. Dahshatli yakunga qadar shubhasiz alomatlar oldindan ko‘rinardi. Qo‘rqinchli soat to‘satdan va tez kelardi. Va Najotkor O‘z izdoshlarini ogohlantirdi: ‘Shunday ekan, qachonki sizlar Doniyor payg‘ambar aytgan vayronagarchilikning jirkanch narsasi muqaddas joyda turganini ko‘rsangiz, (o‘quvchi anglansin:) unda Yahudiyada bo‘lganlar tog‘larga qochsinlar.’ Matto 24:15, 16; Luqo 21:20, 21. Rimliklarning butparast bayroqlari shahar devorlaridan bir necha stadia tashqariga cho‘zilgan muqaddas yerga o‘rnatilganda, Masihning izdoshlariga qochish orqali najot topish lozim edi. Ogohlantiruvchi belgi ko‘ringanda, qutulmoqchi bo‘lganlar hech qanday kechikish qilmasliklari kerak edi. Butun Yahudiya yurti bo‘ylab, shuningdek Quddusning o‘zida ham, qochish haqidagi ishoraga darhol itoat etilishi lozim edi. Tom ustida bo‘lib qolgan kishi, hatto eng qadrli boyliklarini saqlab qolish uchun ham, uyiga tushmasligi kerak edi. Dalalarda yoki uzumzorlarda mehnat qilayotganlar, kun issig‘ida ishlayotgan paytda yechib qo‘yilgan ustki kiyimini olib kelish uchun qaytishga vaqt sarflamasliklari kerak edi. Ular bir lahza ham ikkilanmasliklari kerak edi, aks holda umumiy halokat girdobida qolib ketardilar.” Buyuk kurash, 25.
In the passage Sister White identifies the “abomination of desolation,” as an “unmistakable sign,” that was represented by the “idolatrous standards of the Romans,” which they set “up in the holy ground” of the sanctuary. Jesus was not using the “abomination of desolation” to represent either power of pagan or papal Rome, but as a “sign.” When the “sign” was placed in the holy ground of the temple, the Christians were to flee from Jerusalem “lest they be involved in the general destruction.” Sister White goes further later on in the same passage and identifies that the prophecy of Christ that identified the destruction had more than one fulfillment.
Ushbu parchada Opa Uayt “vayronagarchilikning jirkanchligi”ni “shubhasiz alomat” sifatida ko‘rsatadi; bu alomat “rimliklarning butparast bayroqlari” orqali ifodalangan bo‘lib, ular buni ma’badning “muqaddas zaminiga” “o‘rnatganlar.” Iso “vayronagarchilikning jirkanchligi”ni na butparast Rimning, na papalik Rimining biror hokimiyatini ifodalash uchun, balki bir “alomat” sifatida qo‘llagan edi. Bu “alomat” ma’badning muqaddas zaminiga o‘rnatilganida, masihiylar “umumiy halokatga duchor bo‘lib qolmasliklari uchun” Quddusdan qochishlari kerak edi. Opa Uayt keyinroq, ayni shu parchada, vayron bo‘lishni ko‘rsatgan Masihning bashorati bir nechadan ortiq amalga oshishga ega bo‘lganini ham ta’kidlaydi.
“The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the ‘battle of the warrior … with confused noise, and garments rolled in blood’ (Isaiah 9:5),—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule.
“Qutqaruvchining Quddus ustiga hukmlar kelishi haqidagi bashorati yana bir bajo topishga ega bo‘ladi; o‘sha dahshatli vayronagarchilik esa uning faqat xira bir soyasi edi. Tanlangan shaharning taqdirida biz Xudoning marhamatini rad etgan va Uning qonunini oyoqosti qilgan bir dunyoning mahkumligini ko‘rishimiz mumkin. Yer o‘zining jinoyatga to‘la uzoq asrlari davomida guvoh bo‘lgan insoniy musibatlar haqidagi qaydlar qorong‘udir. Buni mushohada etganda yurak xastalikka chalinadi, aql esa holdan toyadi. Osmon hokimiyatini rad etishning oqibatlari dahshatli bo‘lgan. Ammo kelajak haqidagi vahiylarda bundan ham qorong‘uroq bir manzara namoyon etiladi. O‘tmishning qaydlari — g‘alayonlar, to‘qnashuvlar va inqiloblarning uzun safi, “jangchining har bir jangovar oyoq kiyimi g‘ala-g‘ovur bilan, qonga belangan kiyimlar bilan” (Ishayo 9:5), — bularning bari o‘sha kunning dahshatlari bilan qiyoslanganda nima bo‘la oladi? O‘sha kunda Xudoning jilovlab turuvchi Ruhi yovuzlardan butunlay tortib olinadi va endi insoniy ehtiros bilan shaytoniy g‘azabning otilib chiqishini tiyib turmaydi! Shunda dunyo, ilgari hech qachon bo‘lmaganidek, Shayton hukmronligining natijalarini ko‘radi.”
“But in that day, as in the time of Jerusalem’s destruction, God’s people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: ‘Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.
“Lekin o‘sha kunda, Quddusning vayron qilinishi davridagidek, Xudoning xalqi — tiriklar orasida yozilgan holda topiladigan har bir kishi — qutqariladi. Ishayo 4:3. Masih O‘zining sodiqlarini O‘z huzuriga to‘plash uchun ikkinchi marta kelishini e’lon qilgan: ‘Shunda yer yuzidagi barcha qabilalar motam tutadilar va Inson O‘g‘lining osmon bulutlari ustida qudrat va buyuk ulug‘vorlik bilan kelayotganini ko‘radilar. U karnayning baland sadosi bilan O‘z farishtalarini yuboradi, va ular Uning tanlanganlarini to‘rt shamoldan, osmonning bir chetidan ikkinchi chetigacha yig‘ib keladilar.’ Matto 24:30, 31. Shunda xushxabarga itoat etmaganlar Uning og‘zining ruhi bilan mahv qilinadi va Uning kelishining porlashi bilan yo‘q qilinadi. 2 Salonikaliklarga 2:8. Qadimgi Isroil singari, fosiqlar o‘zlarini o‘zlari halok qiladilar; ular o‘z gunohlari tufayli yiqiladilar. Gunohkor hayot kechirib, ular o‘zlarini Xudo bilan shunchalik nomuvofiq holga keltirganlarki, ularning tabiati yovuzlik bilan shu qadar tubanlashganki, Uning ulug‘vorligining namoyon bo‘lishi ular uchun yondiruvchi olov bo‘ladi.”
“Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Those who behold these harbingers of His coming are to ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.
“Odamlar ehtiyot bo‘lsinlar, toki ular Masihning so‘zlarida o‘zlariga yetkazilgan saboqni mensimay qo‘ymaslar. U O‘z shogirdlarini Quddusning vayron qilinishi haqida ogohlantirib, ularga yaqinlashib kelayotgan halokatning alomatini bergan edi, shunda ular qochib qutula olsinlar; xuddi shunday, U dunyoni ham yakuniy halokat kuni haqida ogohlantirdi va uning yaqinlashayotganining belgilarini berdi, toki xohlaganlarning hammasi kelajakdagi g‘azabdan qochib qutulsinlar. Iso shunday deydi: ‘Quyoshda, oyda va yulduzlarda alomatlar bo‘ladi; yer yuzida esa xalqlarning iztirobi bo‘ladi.’ Luqo 21:25; Matto 24:29; Mark 13:24–26; Vahiy 6:12–17. Uning kelishining bu darakchilarini ko‘rganlar ‘uning yaqinligini, hatto eshiklar oldida ekanini’ bilishlari kerak. Matto 24:33. ‘Shunday ekan, hushyor bo‘linglar’, — deydi U ogohlantirib. Mark 13:35. Ogohlantirishga quloq solganlar zulmatda qolmaydilar, shunda o‘sha kun ularni to‘satdan bosib qolmaydi. Ammo kuzatib turishni istamaydiganlarga nisbatan ‘Rabbiyning kuni tunda keladigan o‘g‘ri kabi keladi.’ 1 Salonikaliklarga 5:2–5.” Buyuk kurash, 36, 37.
When Sister White wrote these words there was still to be a future fulfillment of the destruction of Jerusalem. The retributive judgment that is carried out against modern Rome (the dragon, the beast and the false prophet), at the end of the world represents the final fall of spiritual Babylon, but spiritual Babylon (the papacy) already fell once in 1798. The destruction of Jerusalem represents God’s retributive judgment upon an apostate church.
Opa Uayt bu so‘zlarni yozganida, Quddusning vayron qilinishining kelajakdagi yana bir amalga oshishi hali bo‘lishi kerak edi. Dunyo oxirida zamonaviy Rimga (ajdarho, maxluq va soxta payg‘ambar) qarshi ijro etiladigan qasoskor hukm ma’naviy Bobilning yakuniy qulashini ifodalaydi, biroq ma’naviy Bobil (papalik) allaqachon bir marta, 1798-yilda qulagan edi. Quddusning vayron qilinishi Xudoning murtad jamoat ustidan chiqaradigan qasoskor hukmini ifodalaydi.
The destruction of Jerusalem in the three and a half years from 66 AD to 70 AD typifies the destruction of God’s retributive judgment at the end of the world that is brought upon modern Rome (the dragon, the beast and the false prophet). The siege and destruction of Jerusalem, which was accomplished by paganism from 66 AD unto 70 AD, lasted exactly three and a half years.
Milodiy 66-yildan 70-yilgacha bo‘lgan uch yarim yil ichida Quddusning vayron qilinishi, dunyo oxirida zamonaviy Rim (ajdarho, maxluq va soxta payg‘ambar) ustiga keltiriladigan Xudoning qasoskor hukmining halokatini timsollaydi. Milodiy 66-yildan 70-yilgacha butparastlik tomonidan amalga oshirilgan Quddusning qamal qilinishi va vayron etilishi aynan uch yarim yil davom etdi.
The siege and destruction of spiritual Jerusalem which was accomplished by papalism lasted three and a half prophetic years, from 538 unto 1798. Those two illustrations typify the siege and destruction of Jerusalem in the “hour” of the Sunday law crisis that is brought about by modern Rome. The last of the three destructions of Jerusalem is reversed, as represented in the book of Daniel.
Papalik tomonidan amalga oshirilgan ruhiy Quddusning qamal qilinishi va vayron qilinishi 538-yildan 1798-yilgacha bo‘lgan uch yarim bashoratli yil davom etdi. Bu ikki tasvir zamonaviy Rim tomonidan yuzaga keltiriladigan yakshanba qonuni inqirozining “soati”dagi Quddusning qamal qilinishi va vayron qilinishining timsolidir. Quddusning uch vayron qilinishidan oxirgisi, Doniyor kitobida tasvirlanganidek, orqaga qaytariladi.
The book of Daniel begins with Babylon conquering and destroying Jerusalem and it ends with Babylon’s destruction and Jerusalem’s victory. In each of the three battles, there was a sign given to Christians that informed them to flee from the coming warfare. In AD 66, it was when the armies of pagan Rome placed their standards (their battle flags) in the sacred ground of the sanctuary. In the year 538, it was when the “man of sin” was revealed, sitting in the temple of God (the Christian church), showing himself that he was God, when he passed a Sunday law at the Counsel of Orleans in that year. Sunday enforcement is what the papacy identifies as the proof of their authority over the Christian world, for they argue (correctly) that there is no support for Sunday worship in God’s Word, and the fact that they instituted Sunday as the day of worship in Christianity is proof that the authority of their pagan traditions and customs are above the Bible.
Doniyor kitobi Bobilning Quddusni zabt etib, vayron qilishi bilan boshlanadi va Bobilning halokati hamda Quddusning g‘alabasi bilan yakunlanadi. Uch jangning har birida masihiylarga kelajak urushdan qochishlari kerakligini bildiruvchi bir alomat berilgan edi. Milodiy 66-yilda bu butparast Rim qo‘shinlari o‘z nishonlarini (jang bayroqlarini) muqaddas ma’bad hududiga o‘rnatganlarida yuz berdi. 538-yilda esa bu “gunoh odami” oshkor bo‘lganida, ya’ni u o‘sha yili Orlean Kengashida yakshanba haqidagi qonunni qabul qilgan paytda, o‘zini Xudo deb ko‘rsatib, Xudoning ma’badida (masihiy jamoatda) o‘tirganida yuz berdi. Yakshanbaga rioya etishni majburiy qilish papalik tomonidan ularning masihiy dunyo ustidan hokimiyatining isboti sifatida ko‘rsatiladi, chunki ular (to‘g‘ri ravishda) Xudoning Kalomida yakshanba kunidagi ibodatni qo‘llab-quvvatlovchi hech qanday dalil yo‘qligini ta’kidlaydilar, va masihiylikda yakshanbani ibodat kuni sifatida joriy etganliklari ularning butparast an’ana va urf-odatlari hokimiyati Muqaddas Kitobdan ustun ekanining isbotidir.
In the year 538, Christians were to separate from the Roman church, not simply because it was not truly a Christian church, but also because the sign of papal authority had been placed in the sacred grounds of God’s church. Sister White identifies the separation process of that history that began the period when God’s church fled into the wilderness for twelve hundred and sixty years.
538-yilda masihiylar Rim cherkovidan ajralishlari kerak edi; buning sababi shunchaki uning chinakam masihiy cherkov emasligi emas, balki papalik hokimiyatining belgisi ham Xudoning jamoatining muqaddas hududiga o‘rnatilgan edi. Opa Uayt o‘sha tarixdagi ajralish jarayonini aniqlab beradi; aynan shu jarayon Xudoning jamoati ming ikki yuz oltmish yilga sahroga qochgan davrni boshlab bergan edi.
“But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.
“Lekin nur Shahzodasi bilan zulmat shahzodasi o‘rtasida hech qanday birlik yo‘q, va ularning izdoshlarining o‘rtasida ham hech qanday birlik bo‘lishi mumkin emas. Masihiylar butparastlikdan faqat yarimta tavba qilib qaytganlar bilan birlashishga rozi bo‘lganlarida, ular haqiqatdan tobora uzoqlashtirib boradigan bir yo‘lga kirib qoldilar. Masihning shuncha ko‘p izdoshlarini aldashga muvaffaq bo‘lganidan Shayton shodlandi. So‘ng u o‘z qudratini ular ustida yanada to‘laroq ishga soldi va ularni Xudoga sodiq qolganlarni quvg‘in qilishga undadi. Bir vaqtlar chin masihiy imonining himoyachilari bo‘lganlar singari, unga qanday qarshi turishni hech kim bunchalik yaxshi bilmas edi; va bu murtad masihiylar, o‘zlarining yarim-butparast hamrohlari bilan birlashib, o‘z kurashlarini Masih ta’limotining eng muhim jihatlariga qarshi qaratdilar.”
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
“O‘zini sodiq tutmoqchi bo‘lganlar uchun ruhoniylik liboslariga burkalib, jamoat ichiga olib kirilgan aldovlar va jirkanchliklarga qarshi sobit turish umidsizlarcha kechgan bir kurashni talab qilar edi. Muqaddas Kitob imonning mezoni sifatida qabul qilinmas edi. Diniy erkinlik haqidagi ta’limot bid’at deb atalar, uni qo‘llab-quvvatlaganlar esa nafrat qilinar va ta’qib ostiga olinardi.”
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.
“Uzoq va shiddatli kurashdan so‘ng, sodiq bo‘lgan ozchilik, agar murtad jamoat hanuz yolg‘on va butparastlikdan xalos bo‘lishni rad etsa, u bilan bo‘lgan har qanday birlashuvni bekor qilishga qaror qildi. Ular Xudoning kalomiga itoat etishlari uchun ajralish mutlaq zarurat ekanini ko‘rdilar. Ular o‘z jonlari uchun halokatli bo‘lgan xatolarga toqat qila olmas edilar, shuningdek farzandlari va kelajak avlodlarining imonini xatar ostiga qo‘yadigan namuna ko‘rsatishga ham jur’at eta olmas edilar. Tinchlik va birlikni ta’minlash uchun ular Xudoga sadoqatga muvofiq bo‘lgan har qanday yon berishga tayyor edilar; ammo ular shuni his qildilarki, hatto tinchlikning o‘zi ham prinsipni qurbon qilish evaziga haddan tashqari qimmatga tushgan bo‘lur edi. Agar birlikka faqat haqiqat va solihlikni murosaga keltirish orqali erishish mumkin bo‘lsa, unda farq bo‘lsin, hatto urush ham.” The Great Controversy, 45.
We will continue these thoughts in the next article.
Bu fikrlarni keyingi maqolada davom ettiramiz.
“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?
“Abadiyat bizning oldimizda choʻzilib yotibdi. Parda koʻtarilish arafasida turibdi. Biz, mana shu tantanavor va masʼuliyatli mavqeni egallab turganlar, atrofimizda jonlar halok boʻlayotgan bir paytda, nega xudbinona rohatparastligimizga yopishib olgan holda, nima qilyapmiz, nimani oʻylayapmiz? Yuraklarimiz butunlay toshqotib qolganmi? Boshqalarning najoti uchun bajarishimiz kerak boʻlgan bir ishimiz borligini his qila olmaymizmi yoki anglay olmaymizmi? Birodarlar, siz koʻzlari bor-u, koʻrmaydigan, quloqlari bor-u, eshitmaydigan toifadanmisiz? Xudo sizga Oʻz irodasi haqidagi bilimni behuda berganmi? U sizga qayta-qayta ogohlantirish yuborganining bari behudami? Yer yuziga kelajak narsalar toʻgʻrisidagi abadiy haqiqat bayonotlariga ishonasizmi, Xudoning hukmlari xalq ustida osilib turganiga ishonasizmi, shunday boʻla turib ham siz hanuz beparvo, sustkash, ehtiyotsiz, aysh-ishratni sevuvchi holda rohatda oʻtirishingiz mumkinmi?”
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new missions must be opened. To carry forward this work successfully will require no small outlay. Houses of worship are needed, where the people may be invited to hear the truths for this time. For this very purpose, God has entrusted a capital to His stewards. Let not your property be tied up in worldly enterprises, so that this work shall be hindered. Get your means where you can handle it for the benefit of the cause of God. Send your treasures before you into heaven.” Testimonies, volume 5, 464.
«Endi Xudoning xalqi uchun o‘z mehrini bu dunyoga bog‘laydigan yoki xazinasini shu yerda to‘playdigan vaqt emas. Ilk shogirdlar singari, biz ham vayron va yolg‘iz joylardan panoh izlashga majbur bo‘ladigan zamon uzoqda emas. Quddusning Rim qo‘shinlari tomonidan qamal qilinishi Yahudiyadagi masihiylar uchun qochish ishorasi bo‘lganidek, papalik shanbasini majburan joriy etuvchi farmonda xalqimiz tomonidan hokimiyatning o‘z qo‘liga olinishi ham biz uchun ogohlantirish bo‘ladi. O‘shanda katta shaharlardan chiqib ketish va bundan keyin tog‘lar orasidagi tanho joylardagi chekka maskanlarga borish uchun kichik shaharlardan ham chiqib ketishga tayyorgarlik ko‘rish vaqti keladi. Va endi, bu yerda qimmatbaho uy-joy izlash o‘rniga, biz yaxshiroq bir yurtda, ya’ni samoviy yurtda yashashga tayyorlanishimiz kerak. Mablag‘larimizni o‘z nafsimizni qondirishga sarflash o‘rniga, tejamkorlikni o‘rganishimiz lozim. Xudo tomonidan omonat berilgan har bir iste’dod dunyoga ogohlantirishni yetkazishda Uning ulug‘vorligi uchun ishlatilishi kerak. Xudoning O‘z hamkorlari uchun shaharlarda bajariladigan ishi bor. Missiyalarimiz qo‘llab-quvvatlanishi kerak; yangi missiyalar ochilishi lozim. Bu ishni muvaffaqiyat bilan oldinga siljitish oz mablag‘ talab qilmaydi. Odamlar shu zamon uchun mo‘ljallangan haqiqatlarni eshitishga taklif etilishi mumkin bo‘lgan sajdagohlar zarur. Aynan shu maqsad uchun Xudo O‘z boshqaruvchilariga sarmoya ishonib topshirgan. Mol-mulkingizni dunyoviy korxonalarga bog‘lab qo‘ymang, toki bu ish to‘sqinlikka uchramasin. Mablag‘laringizni Xudoning ishiga foyda keltiradigan tarzda o‘zingiz boshqara oladigan joyga keltiring. Xazinalaringizni o‘zingizdan oldin osmonga yuboring». Testimonies, 5-jild, 464.