We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”
Yaqindagi bir maqolani biz “Prophets and Kings” asaridan olingan bir parcha bilan yakunlagan edik; unda Opa Uayt Doniyor “Yeremiyo orqali bashorat qilingan yetmish yillik asirlikning Xudoning muqaddas joyi poklanishidan oldin o‘tishi kerak, deb vahiyda samoviy ziyoratchi e’lon qilgan ikki ming uch yuz yil bilan qanday munosabatda ekanini tushunishga” intilayotganini ko‘rsatgan edi.
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.
“Yana bir vahiy orqali kelajak voqealari ustiga qo‘shimcha nur tushirildi; va aynan shu vahiy nihoyasida Doniyor «bir muqaddas zot gapirayotganini, va o‘sha gapirayotgan muqaddas zotga boshqa bir muqaddas zot: Bu vahiy qachongacha davom etadi? — deb aytganini» eshitdi. Doniyor 8:13. Berilgan javob — «Ikki ming uch yuz kecha-kunduzgacha; shundan keyin muqaddas maskan poklanadi» (14-oyat) — uni hayrat va ganglikka soldi. U vahiyning ma’nosini sidqidildan izladı. U Yeremiyo orqali oldindan aytilgan yetmish yillik asirlik bilan, vahiyda samoviy xabarchi Xudoning muqaddas maskani poklanishidan oldin o‘tib ketishini e’lon qilgan ikki ming uch yuz yil o‘rtasidagi bog‘liqlikni anglay olmadi. Jabroil farishta unga qisman ta’bir berdi; biroq payg‘ambar «Vahiy … uzoq kunlar uchundir», degan so‘zlarni eshitgach, hushidan ketdi. «Men, Doniyor, hushimdan ketdim, — deb o‘z boshidan kechirganlarini yozadi u, — va bir necha kun xasta bo‘lib yotdim; so‘ng o‘rnimdan turib, podshohning ishlarini bajardim; va men vahiydan nihoyatda hayratda qoldim, lekin uni hech kim anglamadi». 26, 27-oyatlar.” Payg‘ambarlar va Shohlar, 553, 554.
The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.
Millerchilar o‘zlari e’lon qilgan asosiy xabarni hech qachon to‘liq anglab yetmadilar. Yahudo qabilasining Arsloni “yetti zamon” haqida ko‘proq ma’lumot berishni istagan vaqt kelganda, ular Laodikiya tajribasiga o‘tdilar va yetti yil o‘tgach, “yetti zamon”ning nurini butunlay rad etdilar. Ular Doniyor astoydil tushunishga intilgan yetmish yil bilan ikki ming uch yuz yil o‘rtasidagi to‘liq munosabatni hech qachon ko‘rmadilar. Doniyor oxirgi kunlardagi Xudoning xalqini ifodalaydi.
The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.
Yurtning o‘z shanba damlarini bahramand bo‘lishi qadimgi Isroilga berilgan ahdning bir qismi bo‘lib, unda har yettinchi yilda yurtning dam olishi haqidagi nur ham mavjud edi. O‘sha ahd yetti yillik davrning yetti marta takrorlanishini o‘z ichiga olgan edi. U, “yubiley” deb atalgan bayram chog‘ida, yetti yillik yetti davrning (qirq to‘qqiz yilning) yakunida mulk va qullarning ozod etilishi hamda qayta tiklanishini ham o‘z ichiga olgan edi. Yahudiylar ahdning o‘sha tamoyillariga itoatsizlik qildilar va 2 Solnomalar Yeremiyo payg‘ambar aytgan yetmish yillik asirlik undan oldingi to‘rt yuz to‘qson yillik isyonni ifodalaganini ko‘rsatadi. To‘rt yuz to‘qson yil davomida, agar qadimgi Isroil Levilar yigirma beshinchi bobda bayon etilgan ahd ichidagi ko‘rsatmalarga bo‘ysunganida, yurt dam olgan ana shunday yillardan jami yetmishtasi bo‘lgan bo‘lardi. Muqaddas Kitobdagi bir yil uch yuz oltmish kundir, va uch yuz oltmish kunni yettiga (“yetti marta”) ko‘paytirish ikki ming besh yuz yigirma kunga tengdir.
The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.
Yetmish yil mutlaqo yurtning dam olishi bilan bog‘liqdir, bu esa mutlaqo “yetti zamon” bilan bog‘liqdir. Doniyor “yetmish yillik asirlik”ning “Xudoning muqaddas joyi poklanishidan oldingi” “ikki ming uch yuz yil”ga bo‘lgan “munosabatini anglash”ga intilayotgan edi. Demak, u “chazon” vahiyi bilan “mareh” vahiyining o‘zaro munosabatini tushunishga intilayotgan edi. Levilar kitobining yigirma beshinchi va yigirma oltinchi boblarida bayon etilgan yurtning dam olishini, Yeremiyo tilga olgan yetmish yillik asirlik bilan birga tan olmasdan turib, bu munosabatni tushunish mumkin emas. Agar siz “yetti zamon” yigirma besh yuz yigirma yillik bashoratli davrni ifodalaydi, deb ishonmasangiz, o‘zingizni oxirgi kunlarda Doniyor timsolida ko‘rsatilganlardan chetlatgan bo‘lasiz. Milleriylar “yetti zamon” vaqtga oid bashorat deb ishonar edilar, ammo Adventizm endi bunga ishonmaydi.
Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.
Doniyor, barcha payg‘ambarlar singari, dunyoning oxiridagi Xudoning xalqini tasvirlaydi; va Opa Uaytning yetmish yil (“yetti vaqt”) bilan ikki ming uch yuz yil o‘rtasidagi munosabatni anglash istagi haqidagi izohlari, oxirgi kunlardagi Xudoning xalqi ega bo‘lishi lozim bo‘lgan istakni ifodalaydi. Avvalgi maqolalarda bayon etilganidek, 1843 va 1850 yillardagi jadvallarda tasvirlangan shunday biror haqiqat yo‘qki, u Opa Uaytning yozuvlarida bevosita (qayta-qayta) qo‘llab-quvvatlanmagan bo‘lsin.
Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.
Millerning javohirlari oxirgi kunlarning Yarim tun nidosida o‘n baravar yorqinroq porlaydi va shu tariqa bu javohirlar Adventizmning bokiralari uchun yakuniy sinovni ifodalaydi. Bu javohirlar Habakkukning lavhalarida ifodalangan poydevor haqiqatlaridir, shuningdek Millerning xonasining o‘rtasidagi stol ustiga qo‘yilgan qutichadagi javohirlardir. Poydevor sinovi yakuniy sinovdir, biroq Xabar Ruhi vakolati ham shundaydir. Millerning tushida javohirlar sifatida timsollangan poydevor haqiqatlarini rad etish, ayni paytda Xabar Ruhini ham rad etish demakdir.
“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.
“Shaytonning eng so‘nggi aldamchiligi Xudoning Ruhining guvohligini kuchsiz va ta’sirsiz holga keltirishdan iborat bo‘ladi. ‘Vahiy bo‘lmagan joyda xalq halok bo‘lur’ (Hikmatlar 29:18). Shayton Xudoning qoldiq xalqining haqiqiy guvohlikka bo‘lgan ishonchini larzaga keltirish uchun turli yo‘llar bilan va turli vositalar orqali nihoyatda ustalik bilan ish yuritadi. U yo‘ldan ozdirish uchun soxta vahiylarni kiritadi hamda soxtani haqiqat bilan aralashtiradi; shu tariqa odamlarni shu qadar jirkanitiradiki, ular vahiy nomi bilan ataladigan har qanday narsani mutaassiblikning bir turi deb hisoblaydilar; ammo samimiy qalblar soxta bilan haqiqiyni qiyoslash orqali ularni bir-biridan farqlash imkoniga ega bo‘ladilar.” Tanlangan xabarlar, 2-jild, 78-bet.
We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.
Biz hozir 1798-yildan 1844-yilgacha bo‘lgan davrda Millerchilar tarixida yuz bergan bilimning ortishini ko‘rib chiqmoqdamiz, biroq shuni ta’kidlayapmizki, Millerchilar o‘zlarining bashoratga doir tatbiqlarida to‘g‘ri bo‘lgan bo‘lsalar-da, ular o‘zlari ko‘tarilgan tarix bilan cheklangan edilar. Biz hozir oxirgi kunlarda va Adventizmning yakuniy avlodida (to‘rtinchisida) yashamoqdamiz. Ushbu davrda Adventizm urf-odatlar va rasm-rusumlar (soxta javohirlar) bilan shu qadar singdirib yuborilganki, u endi asosiy haqiqatlar nimalardan iborat bo‘lganini bilmaydi. O‘sha haqiqatlarning nimaligini bilmaslik Adventizmning bu haqiqatlarning ahamiyatini tushunishiga to‘sqinlik qiladi va bu haqiqatlarni himoya qilish hamda saqlab qolish haqidagi takror-takror berilgan amrlarni ma’nosiz qilib qo‘yadi.
Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.
Ulai daryosi haqidagi vahiyga Jabroilning ta’birini yanada davom ettirishdan oldin, biz asosiy haqiqatlar hamda Bashorat Ruhi vakolati bilan bog‘liq ayrim tegishli masalalarni ko‘rib chiqamiz. Zamonaviy ilohiyotchilar quyidagi parcha Muqaddas Kitobdagi eng uzun vaqt bashorati ikki ming uch yuz yil ekanini ko‘rsatadi, deb ta’kidlaydilar.
“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.
Masihning birinchi kelishida “saltanat xushxabari”ni va’z qilgan shogirdlarning tajribasi, Uning ikkinchi kelishi haqidagi xabarni e’lon qilganlarning tajribasida o‘z muqobilini topdi. Shogirdlar: “Vaqt to‘ldi, Xudoning saltanati yaqinlashdi”, deb va’z qilish uchun chiqqanlari kabi, Miller va uning hamrohlari ham Muqaddas Kitobda ko‘rsatilgan eng uzun va eng so‘nggi bashoratli davr nihoyasiga yetish arafasida ekanini, hukm yaqinlashganini va abadiy saltanat o‘rnatilajak ekanini e’lon qildilar. Shogirdlarning vaqtga doir va’zi Doniyor 9-bobdagi yetmish hafta bashoratiga asoslangan edi. Miller va uning hamrohlari bergan xabar esa Doniyor 8:14 dagi 2300 kunning tugashini e’lon qildi; yetmish hafta ana shu davrning bir qismini tashkil etadi. Har ikkala tomonning va’zi ham o‘sha bir ulug‘ bashoratli davrning turli qismlarining amalga oshishiga asoslangan edi.
“Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.
“Dastlabki shogirdlar singari, Uilyam Miller va uning safdoshlari ham o‘zlari yetkazgan xabarning mohiyatini to‘liq anglamagan edilar. Jamoatda uzoq vaqt davomida qaror topgan xatolar ularning bashoratdagi muhim bir nuqtaning to‘g‘ri talqiniga yetib borishiga to‘sqinlik qildi. Shuning uchun, garchi ular Xudo o‘zlariga dunyoga yetkazish uchun topshirgan xabarni e’lon qilgan bo‘lsalar-da, uning ma’nosini noto‘g‘ri tushunganliklari sababli umidsizlikka duchor bo‘ldilar.” The Great Controversy, 351.
The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.
Ushbu parcha shunday deydi: “Miller va uning hamkorlari Muqaddas Kitobda ko‘rsatilgan eng uzoq va oxirgi bashoratli davr nihoyasiga yetish arafasida ekanini e’lon qildilar”, va ilohiyotshunoslar eng uzoq va oxirgi bashoratli davr ikki ming uch yuz yil ekanini da’vo qiladilar. Ular yana bu parchada aynan Sister White shuni nazarda tutayotganini da’vo qiladilar, chunki, ularning aytishicha, u bevosita ikki ming uch yuz yillik davr haqida so‘z yuritmoqda. Ular yetmish yil bilan ikki ming uch yuz yillik davr o‘rtasidagi har qanday munosabatga nisbatan ko‘rdirlar. Ular Doniyor anglashga intilgan nurga nisbatan ko‘rdirlar.
Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.
Ellen White Millerit edi va u 1843-yildagi kashshof jadvaliga hamda F. D. Nichols tomonidan nashr etilgan 1850-yildagi kashshof jadvaliga joylashtirilgan xabarlarni bilardi. Nichols tayyorlagan 1850-yilgi jadval James va Ellen White Nichols bilan birga yashab turgan ayni paytda Nicholning uyida tayyorlangan edi. Muqaddas Kitobdagi eng uzun bashoratli davr — bu har ikkala jadvalda ham ifodalangan davr — ikki ming uch yuz yil emas, balki Levilar yigirma oltidagi “yetti vaqt”dir.
To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”
Oldingi parchani ikki ming uch yuz yilning eng uzun va oxirgi bashoratli davr sifatidagi ilhomlangan bir aniqlanishi deb da’vo qilish, Sister White’ning yozuvlarini o‘z-o‘ziga zid qilib qo‘yishdir. Agar u ilohiyotchilar bu parcha haqida da’vo qilayotgan narsaga ishongan bo‘lsa, unda u “yetti vaqt”ni qo‘llab-quvvatlaydigan jadvallarni ma’qullaganida bu nimani anglatadi?
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Men 1843 yilgi jadval Rabbimizning qo‘li bilan boshqarilganini va unga o‘zgartirish kiritilmasligi kerakligini ko‘rdim; undagi raqamlar U xohlaganidek bo‘lgan; Uning qo‘li ayrim raqamlardagi bir xatoni yopib, yashirib turgan, shuning uchun Uning qo‘li olib tashlanmaguncha hech kim uni ko‘ra olmas edi.” Early Writings, 74.
Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”
O‘z urf-odatlari va afsonalarini saqlab qolishni istaydiganlar, 1843-yilgi jadvalda Rabbiy keyinroq O‘z qo‘lini olib tashlaguniga qadar “yetti vaqt”dagi xato ustida O‘z qo‘lini tutib turgan, deb da’vo qilishlari mumkin. Bu farazning muammosi shundaki, Oqsoqol Uayt Rabbiy raqamlardan O‘z qo‘lini qachon olib tashlaganini aniqlab bergan: Uning qo‘li 1844-yil 22-oktabrdan oldin, birinchi umidsizlikdan ko‘p o‘tmay olib tashlangan. U o‘sha voqea haqidagi guvohligida tuzatilgan xatoni ko‘rsatadi, va ravshanki, bu xato “yetti vaqt” emas edi.
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
“Rabbiylari nega kelmaganini anglay olmagan o‘sha sodiq, hafsalasi pir bo‘lgan kishilar zulmatda qoldirilmadilar. Ular yana Muqaddas Kitoblarini tekshirib, bashoratli davrlarni o‘rganishga yo‘naltirildilar. Rabbimizning qo‘li raqamlardan olindi va xato tushuntirib berildi. Ular bashoratli davrlar 1844-yilgacha yetib borishini ko‘rdilar va o‘zlari bashoratli davrlar 1843-yilda tugashini ko‘rsatish uchun keltirgan ayni dalillar ularning 1844-yilda nihoyasiga yetishini isbotlashini angladilar.” Early Writings, 237.
When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.
Rabbiyning qo‘li “hisoblardan olib tashlanganda va xato tushuntirib berilganda,” ular shundan so‘ng “1843-yilda bashoratli davrlar yakunlanganini ko‘rsatish uchun o‘zlari taqdim etgan ayni dalillar, ularning 1844-yilda tugashini isbotlaganini” angladilar. Dastlab 1843-yilda tugaydi deb o‘ylangan bashoratli davrlar 1843 jadvalida ko‘rsatilgan bo‘lib, bu uch yuz Millerchi voizning har biri foydalangan jadvaldir. O‘sha jadvalda ko‘rsatilgan va 1843-yilda tugagan deb qaralgan bashoratli davrlar Daniel kitobining sakkizinchi bobi, o‘n to‘rtinchi oyatidagi ikki ming uch yuz yil, Levilar kitobining yigirma oltinchi bobidagi ikki ming besh yuz yigirma yil va Daniel kitobining o‘n ikkinchi bobidagi bir ming uch yuz o‘ttiz besh yildir. Birinchi umidsizlikdan keyin Rabbiy O‘z qo‘lini xatodan olib tashladi va shunda Millerchilar 1843-yilda bashoratli davrlarning yakunini belgilagan o‘sha ayni dalillar, aslida, bu davrlarning 1844-yilda tugaganini isbotlashini angladilar.
The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”
1850-yilgi jadval 1850-yilda tayyorlandi va 1851-yil yanvar oyida sotuvga chiqarildi. Ellen White qayd etganidek, bu jadval ham, u 1843-yilgi jadval haqida ham qayd etganidek, Habakkukning bajo bo‘lishi edi. O‘sha jadval, shuningdek, Leviticus yigirma olti bobdagi “yetti vaqt”ni eng uzun bashoratli davr sifatida ifoda etgan edi.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Men Xudo Birodar Nichols tomonidan jadvalning nashr etilishida bo‘lganini ko‘rdim. Men bu jadvalga oid bir bashorat Muqaddas Kitobda borligini ko‘rdim, va agar bu jadval Xudoning xalqi uchun mo‘ljallangan bo‘lsa, agar u biri uchun yetarli bo‘lsa, boshqasi uchun ham shundaydir; va agar kimdir kattaroq ko‘lamda yangi jadval chizilishiga muhtoj bo‘lsa, barchasi ham xuddi shunchalik unga muhtojdir.” Manuscript Releases, 13-jild, 359.
To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.
Opa Uaytning Millerchilar “Muqaddas Kitobda ko‘rsatilgan eng uzun va oxirgi bashoratli davr nihoyasiga yetish arafasida ekanini e’lon qildilar”, degan haqiqatga ishorasi to‘g‘ri ekanini ta’kidlash to‘g‘ridir, chunki ular aynan shunday qilganlar. “Eng uzun” “bashoratli davr” yigirma uch yuz yil, deb da’vo qilish esa Opa Uaytning guvohligini uning o‘ziga ham, tarixiy qaydlarga ham qarshi buradi. O‘sha afsonaga ishonish yolg‘onga ishonishdir; va oxirgi kunlarda yolg‘onga ishonishni tanlaganlar buni haqiqatni sevmaganlari uchun qiladilar.
Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.
Iso xoch azobini boshdan kechirish uchun O‘zini qandaydir ilohiy behushlantirish bilan mo‘jizaviy tarzda emlab olmagan edi. Iso O‘zining yaratilganlaridan birortasi bardosh bera oladiganidan ham ancha yuksak bo‘lgan ilohiy azob bilan azob chekdi. Shunga qaramay, insoniyat Uning suratida yaratilgan, va ilhom insoniyat U yengganidek yengishi lozimligini ko‘rsatadi. Masihga xoch azobiga bardosh berishga imkon bergan narsa Unda mavjud bo‘lgan bir xususiyat edi; bu xususiyat insoniyatda ham mavjuddir.
Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.
Imonimizning asoschisi va kamoliga yetkazuvchisi bo‘lgan Isoga qaraylik; U O‘zining oldiga qo‘yilgan quvonch uchun xochga chidab, sharmandalikni mensimadi va Xudoning taxtining o‘ng tomoniga o‘tirdi. Ibroniylarga 12:1.
Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.
Iso xochning azob-uqubatlariga chidab bordi, chunki Uning oldida bir maqsad qo‘yilgan edi; biz esa Uning suratida yaratilganmiz va shu bois maqsadlar bilan harakatga keladigan mavjudotlarmiz. Bu bizning yaratilish tuzilishimizning bir qismidir. Agar biz Adventizmning asoslarini tushunish muhim emas, degan ishonchga yo‘naltirilgan bo‘lsak, aynan o‘sha ishni qilish uchun hech qanday rag‘batimiz bo‘lmaydi. Laodikiyalik holatni yengib o‘tish uchun Muqaddas Ruh tomonidan uyg‘otilishi mumkin bo‘lgan yagona ilohiy rag‘bat — haqiqatga bo‘lgan muhabbatdir. Haqiqatga bo‘lgan muhabbat, quloqlarimiz qichishini bosishga mo‘ljallangan oson urf-odatlar va an’analar mavjudligi bilan sinovdan o‘tadi. Agar biz o‘zimizning Laodikiyalik farovonligimiz ichida haqiqatni o‘zimiz uchun tushunishga hech qanday istak sezmasak, halok bo‘lamiz. Bugun Adventizm mana shu holatda turibdi.
Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.
Daniyor oxirgi kunlardagi Xudoning xalqiga misoldir; ular yetmish yillik asirlik bilan ikki ming uch yuz yillik bashorat o‘rtasidagi munosabatni tushunish uchun bashoratli kalom orqali izlanadilar. Ikki ming uch yuz yillik bashoratni eng uzun va oxirgi bashoratli davr deb belgilash Adventizmning asosiy haqiqatlarini rad etish, va ayni paytda Bashorat Ruhining hokimiyatini rad etish demakdir. Millerchilar eng uzun va oxirgi bashoratli davrni taqdim etganlarida, u ikki ming uch yuz yil edi, deb da’vo qilish tarixiy qaydlarni rad etish demakdir.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Kelajak uchun qo‘rqadigan hech narsamiz yo‘q, faqatgina Rabbiy bizni qanday boshqarganini va o‘tgan tariximizdagi Uning ta’limotini unutib qo‘ysakkina qo‘rqishimiz kerak.” Life Sketches, 196.
Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.
Jabroil Doniyorning ham “mareh”, ham “chazon” vahiylarini anglashiga yordam berish uchun keldi va u, ravshanki, ular o‘zaro payg‘ambarlik aloqasiga ega bo‘lsa-da, Doniyorga bu ikki vahiyni tafakkurida bir-biridan ajratishni buyurdi. Vahiy yettinchi va sakkizinchi boblarda bayon etilgan Muqaddas Kitob payg‘ambarligidagi saltanatlarni o‘z ichiga olgan bo‘lib, ular ikkinchi bobdagi o‘sha saltanatlarning takrori va kengaytirilgan bayoni edi. Bu ma’lumot osmondagi muloqotni ham o‘z ichiga olgan bo‘lib, unda bir vahiy Xudoning muqaddas maskani va xalqining oyoq osti qilinishi sifatida, ikkinchi vahiy esa xalq va muqaddas maskanni qayta tiklash ishi sifatida ifodalangan edi.
As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”
Jabroil ta’birni bayon etar ekan, u oxir-oqibat Millerchilar tomonidan e’lon qilingan xabarning yuragiga aylangan edi; shu bilan birga, bu ikki vahiy o‘rtasida bir munosabat mavjud edi, va ta’birni aqliy jihatdan ajratish haqidagi amrni bajo keltiradiganlar buni e’tiborga olishlari lozim. Farqlardan biri ikkalasi ham “belgilangan” deb tarjima qilinadigan ikki so‘z orqali ifodalanadi.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:24–27.
Sening xalqing va muqaddas shahring ustiga yetmish hafta belgilab qo‘yilgandir: itoatsizlikka xotima berish, gunohlarga yakun yasash, qabihlik uchun kafforat qilish, abadiy solihlikni keltirish, vahiy va bashoratni muhrlash hamda eng Muqaddasni moylash uchun. Shuning uchun bilgin va anglagin: Quddusni qayta tiklash va bunyod etish to‘g‘risidagi farmon chiqqan vaqtdan boshlab Masih — Hukmdorgacha yetti hafta va oltmish ikki hafta bo‘ladi; ko‘cha ham, devor ham qaytadan bunyod etiladi, ammo tashvishli zamonlarda. Oltmish ikki haftadan keyin esa Masih qatl etiladi, lekin O‘zi uchun emas; kelajakda keladigan hukmdorning xalqi shaharni va muqaddas maskanni vayron qiladi; uning oxiri toshqin bilan bo‘ladi, urushning oxirigacha esa vayronagarchiliklar belgilab qo‘yilgandir. U bir hafta davomida ko‘plar bilan ahdni mustahkam qiladi; haftaning o‘rtasida esa qurbonlik va hadyani to‘xtatadi; jirkanch narsalarning yoyilishi sababli u uni xarobaga aylantiradi, to toki nihoyat yetib kelguncha; va belgilab qo‘yilgan narsa xaroba bo‘lganning ustiga quyiladi. Doniyor 9:24–27.
Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.
Yetmish hafta (to‘rt yuz to‘qson yil) xalq va muqaddas shahar ustiga belgilab qo‘yilgandir. “Belgilab qo‘yilgan” deb tarjima qilingan so‘z “kesib qo‘yilgan” degan ma’noni anglatadi va bu so‘z yahudiylar hamda Quddus uchun bir muddatni yoki sinov davrini bildiradi. U, shuningdek, Quddusning vayron bo‘lishiga va yetmish yillik asirlikka sabab bo‘lgan isyon davrini ham ifodalaydi. Shundan so‘ng to‘rt yuz to‘qson yil “belgilab qo‘yildi”, uchinchi farmondan boshlab. Isyonning dastlabki to‘rt yuz to‘qson yili Navuxadnazarнинг uch hujumiga, Quddusning yakuniy vayron qilinishiga hamda haqiqiy Isroilning haqiqiy Bobilga sochilib ketishi va yetmish yillik asirligiga olib keldi.
The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.
Birinchi farmon asirlikning tugashini va Quddusni qayta qurish ishining boshlanishini belgiladi. Uchinchi farmon ikki ming uch yuz yillik davrning boshlanishini belgiladi. Birinchi farishtaning kelishi ruhiy Isroilning ruhiy Bobil ichidagi bir ming ikki yuz oltmish yillik asirligining tugashini belgiladi va Masih Millerchilarni asirlikdan chiqish hamda ruhiy ma’badni barpo etish uchun ishlatgan qirq olti yillik davrning boshlanishini belgiladi.
The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.
Yigirma oltinchi va yigirma yettinchi oyatlarda ikki marta “belgilangan” deb tarjima qilingan so‘z “charats” bo‘lib, u “yaralamoq” va “farmon” degan ma’nolarni anglatadi. Bashoratga ko‘ra, birinchi g‘azabning oxirida papalik halokatli “yara” olishi “farmon qilingan” edi. Bu Danielning o‘n birinchi bob, o‘ttiz oltinchi oyatda qo‘llagan ayni o‘sha so‘zidir.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Shoh o‘z irodasiga ko‘ra ish tutadi; u o‘zini yuksaltiradi, o‘zini har bir xudodan yuqori qo‘yadi, xudolar Xudosiga qarshi hayratomuz so‘zlar aytadi va g‘azab nihoyasiga yetguncha ravnaq topadi; chunki belgilab qo‘yilgan narsa bajo bo‘ladi. Doniyor 11:36.
In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”
O‘ttiz oltinchi oyatda “shoh” papalikdir. Papalik 1798-yilgacha ravnaq topishi kerak edi; o‘sha vaqtda u halokatli yarasini oldi. Shunda birinchi “g‘azab” “tamom bo‘lishi” kerak edi, chunki o‘sha “g‘azab” “bajarilishi” uchun “belgilab qo‘yilgan” (farmon qilingan) edi. Miloddan avvalgi 723-yilda boshlanib, 1798-yilda yakunlangan Isroilning shimoliy shohligiga qarshi birinchi g‘azabning oxirida papalik “halokatli yara” oldi. “Belgilab qo‘yilgan” so‘zi “yara” degan ma’noni anglatadi.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Va men uning boshlaridan birini go‘yo o‘ldirilgudek yaralanganini ko‘rdim; va uning o‘limli jarohati tuzaldi; va butun dunyo hayvonning ortidan hayrat bilan ergashdi. Vahiy 13:3.
The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.
Milleritchilarning bashoratli tizimi avval majusiylik, so‘ng esa papalikdan iborat bo‘lgan vayron qiluvchi ikki kuchga asoslangan edi. Ular bu ikki kuch Daniel kitobining sakkizinchi bobi, o‘n uchinchi oyatidagi “chazon” vahiyida tasvirlanganidek, muqaddas maskan va lashkarni oyoq osti qilishi kerakligini tushungan edilar.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Shunda men bir muqaddas zotning so‘zlayotganini eshitdim; va boshqa bir muqaddas zot so‘zlayotgan o‘sha muayyan muqaddas zotga dedi: “Kundalik qurbonlik, vayron qiluvchi gunohkorlik, ham muqaddas maskanni, ham lashkarni oyoq osti qilinishga topshirish haqidagi vahiy qachongacha davom etadi?” Daniel 8:13.
The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.
Papalikning vayron qiluvchi qudrati muqaddas maskan va lashkarni ming ikki yuz oltmish yil davomida oyoq osti qilishi kerak edi.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Ammo ma’baddan tashqaridagi hovlini tashlab qo‘y, uni o‘lchama; chunki u g‘ayriyahudiylarga berilgandir; ular esa muqaddas shaharni qirq ikki oy oyoq osti qiladilar. Va Men O‘z ikki guvohimga qudrat beraman, ular jul kiyimlarga burkanib, bir ming ikki yuz oltmish kun davomida bashorat qiladilar. Vahiy 11:2, 3.
At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.
1798-yilda birinchi g‘azabning oxirida, bashorat papalikka “jarohat yetkazish”ni belgilab qo‘ygan edi. Doniyorning to‘qqizinchi bobida bu belgilanish oxirgi ikki oyatda ifodalangan bo‘lib, o‘sha oyatlarda ikki marta “belgilangan” deb tarjima qilingan so‘z “chazon” vahiyiga taalluqlidir; holbuki, yigirma to‘rtinchi oyatda “belgilangan” deb tarjima qilingan so‘z boshqa ibroniycha so‘z bo‘lib, “mareh” vahiyiga taalluqlidir. So‘nggi kunlardagi Xudoning xalqini ifodalovchi Doniyor Jabroil unga aqlan bir-biridan ajratishni aytgan o‘sha ikki vahiy o‘rtasidagi munosabatni tushunishga intilayotgan edi.
We will continue this subject in the next article.
Biz bu mavzuni keyingi maqolada davom ettiramiz.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Xudo bizga yangi bir xabar bermayapti. Biz 1843 va 1844-yillarda bizni boshqa jamoatlardan olib chiqqan xabarni va’z qilishimiz kerak.” Review and Herald, January 19, 1905.