The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.
“Oxirgi kunlar” birinchi farishta harakatida hukmning ochilishi e’lon qilingan davrni anglatadi, uchinchi farishta harakatida esa hukmning yakunlanishi e’lon qilinadi. “Oxirgi kunlar”da Xudoning xalqi Xudoning hukmini e’lon qilish uchun ko‘tarilgan edi va ko‘tarilmoqda, biroq Xudoning hukmining xabarchisi bo‘lish uchun hukmni tushunishingiz shart. Laodikeyalik adventizmning, ham bilimli tabaqasining, ham bilimsiz tabaqasining, asosiy xususiyatlaridan biri shuki, ular Xudoning hukmini bilmaydilar. Barcha payg‘ambarlar o‘zlari yashagan kunlardan ko‘ra, yanada aniqroq tarzda oxirgi kunlarga murojaat qiladilar.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11.” Selected Messages, book 3, 338.
“Qadimgi payg‘ambarlarning har biri o‘z davri uchun emas, bizning davrimiz uchun ko‘proq gapirgan, shunday ekan, ularning bashoratlari biz uchun amal qiladi. ‘Endi bu voqealarning hammasi ularga ibrat bo‘lsin deb yuz berdi; va ular zamonlarning oxiri yetib kelgan bizlarni ogohlantirish uchun yozib qo‘yilgan.’ 1 Korinfliklarga 10:11.” Selected Messages, 3-kitob, 338.
All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.
Barcha payg‘ambarlar bir-biriga hamohangdir, shuning uchun ularning bashoratlari barchasi ayni bir manzarani tasvirlaydi, va o‘sha manzara hukm kunlari bo‘lgan oxirgi kunlarnidir.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Va payg‘ambarlarning ruhlari payg‘ambarlarga bo‘ysunadi. Chunki Xudo tartibsizlikning emas, balki tinchlikning muallifidir, muqaddaslarning barcha jamoatlarida bo‘lgani kabi. 1 Korinfliklarga 14:32, 33.
Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.
Hizqiyoning sakkizinchi bobda boshlanadigan vahiyidagi Quddus — Xudoning jamoatidir; bu oxirgi kunlardagi Laodikiyadagi Yettinchi kun adventistlari jamoatidir. Hizqiyo kitobining sakkizinchi va to‘qqizinchi boblari Xudoning uyi ustidan hukmning yakunida topinuvchilarning ikki toifasini ko‘rsatadi. Bir toifa quyoshga sajda qilayotgan yigirma besh oqsoqol bilan ifodalanadi, ammo jamoat va yurt ichida qilinayotgan jirkanchliklar uchun xo‘rsinib, faryod qiluvchilar Xudoning muhrini oladilar. O‘n birinchi bobda Hizqiyoning vahiysi quyoshga sajda qilayotgan yigirma besh kishining jazolanishi tasvirini davom ettiradi.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.
Bundan tashqari, Ruh meni ko‘tarib, sharqqa qaragan Egamiz uyining sharqiy darvozasiga olib keldi; va mana, darvoza og‘zida yigirma besh kishi bor edi; ular orasida men xalq boshliqlari bo‘lgan Azur o‘g‘li Yaazaniyo va Benayo o‘g‘li Pelatiyoni ko‘rdim. So‘ng U menga dedi: “Ey inson o‘g‘li, bular yovuzlikni o‘ylab topadigan va bu shaharda nopok maslahat beradigan kishilardir; ular: ‘Vaqti yaqin emas; kelinglar, uylar quraylik; bu shahar qozon, biz esa go‘shtmiz’, deydilar. Shuning uchun ularga qarshi bashorat qil, bashorat qil, ey inson o‘g‘li.” Va Egamizning Ruhi mening ustimga tushdi va menga dedi: “Gapir; Egamiz shunday demoqda: Ey Isroil xonadoni, sizlar shunday gapirdingizlar; chunki har biringizning xayolingizga keladigan narsalarni Men bilaman. Sizlar bu shaharda o‘ldirilganlarni ko‘paytirdingiz va uning ko‘chalarini o‘ldirilganlarga to‘ldirdingiz. Shuning uchun Rabbiy Egamiz shunday demoqda: Uning o‘rtasiga yotqizgan o‘ldirilganlaringiz — go‘shtdir, bu shahar esa qozondir; lekin Men sizlarni uning o‘rtasidan chiqarib yuboraman. Sizlar qilichdan qo‘rqqansizlar; Men esa ustingizga qilich keltiraman, — deydi Rabbiy Egamiz. Men sizlarni uning o‘rtasidan chiqarib, begonalar qo‘liga topshiraman va orangizda hukmlarimni ijro etaman. Hizqiyol 11:1–9.
Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.
Quddus “qozon” deb tanitiladi, Quddusdagi xalq esa qozonda pishirilayotgan “go‘sht”dir; qozon esa bir idishdir. Qo‘llarida halok qiluvchi qurollari bo‘lgan farishtalar tomonidan, bir yuz qirq to‘rt mingning muhrlanishi vaqtida amalga oshiriladigan yovuzlar ustidan hukm (chunki Sister White aytadiki, Hizqiyol to‘qqizinchi bobidagi muhrlash Vahiy yettinchi bobidagi muhrlash bilan aynidir) yovuzlarning Quddusdan chiqarib tashlanishini ham o‘z ichiga oladi. Tez orada keladigan yakshanba qonuni vaqtida ma’naviy Quddus poklanadi va barcha tog‘lar ustida bir bayroq sifatida yuksaltiriladi.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Oxirgi kunlarda shunday bo‘ladiki, Egamiz uyining tog‘i tog‘larning cho‘qqisida mustahkam o‘rnatiladi va tepaliklardan yuksak ko‘tariladi; barcha xalqlar unga oqib keladilar. Ko‘p xalqlar borib, shunday deydilar: Kelinglar, Egamizning tog‘iga, Yoqub Xudosining uyiga chiqaylik; U bizga O‘z yo‘llarini o‘rgatadi, biz esa Uning so‘qmoqlarida yuramiz. Chunki qonun Siondan chiqadi, Egamizning kalomi esa Quddusdan. Ishayo 2:2, 3.
The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.
Yakshanba qonuni vaqtida Quddus uchun amalga oshiriladigan poklanish — Laodikiyalik Adventistlarning chetlatilishidir; shunda faqat Filadelfiyalik Adventistlar qoladi. Shundan so‘ng yuridik korporativ tuzilma nihoyasiga yetadi, chunki 1863-yilda tuzilgan huquqiy tuzumda boshqaruvchi subyekt Amerika Qo‘shma Shtatlari hukumatidir; va Amerika Qo‘shma Shtatlari hukumati mamlakat bo‘ylab yakshanba kuniga rioya etishni majburan joriy qilganida, Yettinchi kun Adventistlari jamoatining korporativ tuzilmasi yo huquqiy jihatdan bekor qilinadi, yoxud ehtimol uning nomi huquqiy jihatdan Yakshanba Adventistlari jamoati tartibidagi biror nomga o‘zgartiriladi.
When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.
Quddusdagi yovuzlar halok qiluvchi farishtalar tomonidan qozondan chiqarib tashlanganda, Laodikiya Adventist jamoati nihoyasiga yetadi va Filadelfiya harakati bayroq singari ko‘tarilgan ruhiy Quddusga aylanadi. Mixo qadimgi odamlarga murojaat qiladi; Ishayo ularni yorug‘likni zulmat, zulmatni esa yorug‘lik deb ataydigan masxarachi odamlar deb ataydi va bir savol orqali qadimgi odamlar “hukm”ni bilishlari kerak bo‘lganini ko‘rsatadi. Ular o‘zlariga nazar tashlangan vaqtni bilishlari kerak edi.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.
Men dedim: Eshitinglar, iltijo qilaman, ey Yoqubning boshliqlari va Isroil xonadonining amirlari; adolatni bilish sizlarga tegishli emasmi? Sizlar yaxshilikdan nafratlanib, yomonlikni sevasizlar; ulardan terisini shilib olib, suyaklaridan go‘shtini ajratasizlar; Sizlar xalqimning go‘shtini ham yeysizlar, terisini ulardan shilib olasizlar; suyaklarini sindirasizlar va ularni qozon uchun bo‘laklaysizlar, xuddi qozon ichidagi go‘sht kabi. Mixo 3:1–3.
God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”
Xudo O‘zining oxirgi kunlardagi xalqining “hukmni bilishini” istagan va hanuz ham shuni istaydi, hamda hukm yagona bir tushuncha emas. U bir necha unsurlar va aniq belgilarga ega bo‘lgan izchil tarixdir. U 1798-yilda boshlangan va ming yillikning oxirigacha davom etadigan bashoratli davrdir. U ham tergoviy, ham ijro etuvchi xarakterdadir. U yer sayyorasida yashab o‘tgan har bir inson ustida, shuningdek osmondan quvilgan farishtalar ustida ham amalga oshiriladi. Hukm davrlarini tushunish oxirgi kunlardagi Xudoning sodiqlari uchun zarurdir, chunki Mixo qo‘ygan savolga javob shudir: “ha, Isroil hukmni tushunishi kerak.”
Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”
Yeremiyo so‘nggi kunlarda Quddusning oqsoqollari “uzluksiz ortga qaytish”ning yakuniy cho‘qqisini ifodalashini ko‘rsatadi; bu narsa isyon tobora kuchayib borgan to‘rt avlod orqali namoyon bo‘lgan bo‘lib, Hizqiyolning sakkizinchi bobidagi tobora kuchayib boruvchi to‘rtta jirkanchlik bilan ramziy ifoda etilgan. Yeremiyo oqsoqol erkaklar spiritizmga o‘ralashib qolganini ko‘rsatadi, chunki ular “quyoshga, oyga va osmonning butun lashkariga” “sajda qiladilar.” U ular “yiqilib, endi turmaydigan” bo‘lishini ta’kidlaydi, chunki “ular Egamizning kalomini rad etdilar.” Ana shu xususiyatlar orqali Yeremiyo “xalq Egamizning hukmini bilmaydi”ligini ko‘rsatadi.
At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Jeremiah 8:1–9.
O‘sha paytda, deydi Egamiz, ular Yahudo shohlarining suyaklarini, uning amirlarining suyaklarini, ruhoniylarning suyaklarini, payg‘ambarlarning suyaklarini va Quddus aholisining suyaklarini qabrlardan olib chiqadilar. Va ularni quyosh, oy va butun osmon lashkari oldiga yoyib tashlaydilar; o‘shalarni ular sevgan, o‘shalariga xizmat qilgan, o‘shalarning ortidan yurgan, o‘shalarni izlagan va o‘shalariga sajda qilgan edilar. Ular yig‘ib olinmaydi ham, ko‘milmaydi ham; yer yuzida go‘ng bo‘lib qoladi. Va hayotdan ko‘ra o‘lim bu yovuz urug‘ning qolgan barcha qoldiqlari tomonidan afzal ko‘riladi; Men ularni haydab yuborgan barcha joylarda omon qolganlar shunday qiladi, deydi Lashkarlar Egasi bo‘lgan Egamiz. Yana sen ularga aytgin: Egamiz shunday deydi: Yiqilganlar turib ketmasmidi? Yo‘ldan qaytgan kishi yana qaytib kelmasmidi? Nega unda bu Quddus xalqi doimiy ortga qaytish bilan ortga chekindi? Ular yolg‘onga mahkam yopishganlar, qaytishni rad etganlar. Men quloq soldim va eshitdim, lekin ular to‘g‘ri gapirmadilar; hech kim o‘z yovuzligidan tavba qilib: “Men nima qildim?” demadi. Har biri jangga otilib kirayotgan ot kabi o‘z yo‘liga burildi. Ha, osmondagi laylak ham o‘z belgilangan fasllarini biladi; musicha, turna va qaldirg‘och ham o‘z kelish vaqtini kuzatadi; ammo Mening xalqim Egamizning hukmini bilmaydi. Siz qanday qilib: “Biz donomizmiz, Egamizning qonuni biz bilan”, deya olasiz? Mana, kotiblarning qalami uni behuda qilgan, albatta behuda. Donishmandlar sharmanda bo‘ldilar, sarosimaga tushdilar va tutqun qilindilar; mana, ular Egamizning kalomini rad etdilar; endi ularda qanday hikmat bor? Yeremiyo 8:1–9.
In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”
Beshinchi bobda Yeremiyo Rabbimizning hukmini bilmaydiganlarni “ahmoq” deb ataydi.
Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.
Quddusning ko‘chalari bo‘ylab u yoq-bu yoqqa yuguringlar, endi qaranglar, bilinglar va uning keng maydonlarida izlanglar: agar biror odamni topa olsangizlar, agar adolatni ijro etadigan, haqiqatni izlaydigan biror kishi bo‘lsa, Men uni afv etaman. Garchi ular: “Egamiz haydir”, desalar-da, albatta ular yolg‘on qasam ichadilar. Ey Rabbiy, ko‘zlaring haqiqatga qaratilmaganmi? Sen ularni urding, ammo ular qayg‘urmadi; Sen ularni halok qilding, ammo ular tanbehni qabul qilishdan bosh tortdilar; ular yuzlarini qoyadan ham qattiqroq qildilar; ular qaytishdan bosh tortdilar. Shuning uchun men dedim: Darhaqiqat, bular kambag‘allardir; ular nodondirlar. Chunki ular Egamizning yo‘lini ham, o‘z Xudosining hukmini ham bilmaydilar. Yeremiyo 5:1–4.
In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.
Oxirgi kunlardagi Laodikiyalik Adventizmda, Oq opa “Adventist xalqining tajribasini” ifodalaydi, deb ta’kidlagan o‘n bokira haqidagi masaldagi nodon bokiralar sifatida tasvirlanganlar “Egamizning yo‘lini ham, o‘z Xudosining hukmini ham bilmaydilar.” Keyingi bobda Yeremiyo Egamizning “yo‘li” “qadimgi so‘qmoqlar” ekanini ko‘rsatadi, ammo nodon Laodikiyalik adventistlar u yerda yurishni ham, karnay sadosiga quloq solishni ham rad etadilar. “Karnay” hukmning ramzidir; albatta, nodon Laodikiyalik adventistlar buni bilmaydilar.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Egamiz shunday demoqda: Yo‘llar boshida turinglar, qaranglar, qadimgi so‘qmoqlarni surishtiringlar, yaxshi yo‘l qayerda ekanini bilib olinglar va o‘sha yo‘ldan yuringlar; shunda jonlaringiz uchun orom topasizlar. Ammo ular: “Biz u yo‘ldan yurmaymiz”, dedilar. Yana Men ustingizga soqchilar qo‘yib: “Karnay sadosiga quloq solinglar”, dedim. Ammo ular: “Quloq solmaymiz”, dedilar. Shuning uchun, ey xalqlar, eshitinglar; ey jamoat, ular orasida nima borligini bilinglar. Eshit, ey yer: mana, Men bu xalq ustiga kulfat keltiraman, ya’ni ularning o‘y-xayollarining mevasini; chunki ular Mening so‘zlarimga ham, qonunimga ham quloq solmadilar, balki uni rad etdilar. Yeremiyo 6:16–19.
The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.
Yaqinda joriy etiladigan yakshanba qonuni vaqtida “Uning qonunini rad etadigan” “jamoat” ustiga keltiriladigan “yovuzlik” shunda sodir bo‘ladiki, u “karnay sadosiga quloq solish”dan va keyingi yomg‘irning “orom”i topiladigan “qadimiy yo‘llarda” “yurish”dan bosh tortgan bo‘ladi.
The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.
Ilyosning uch karra qo‘llanilishi yaqin orada chiqadigan Yakshanba qonuni bilan boshlanadigan ijro hukmi davridagi bir xabarchi va harakatning ishini aniqlab beradi. Ilyosning uch karra qo‘llanilishi bilan Ahd Xabarchisi uchun yo‘l hozirlaydigan xabarchining uch karra qo‘llanilishi chambarchas bog‘liqdir. Yo‘l hozirlaydigan xabarchining uch karra qo‘llanilishi tergov hukmi davridagi bir xabarchi va harakat orqali amalga oshiriladigan ishni aniqlab beradi. Yo‘l hozirlaydigan xabarchi bilan Ilyos o‘zaro chambarchas bog‘liq uch karra qo‘llanilishlardir; xuddi shuningdek, Rimning uch karra qo‘llanilishi Bobilning qulashining uch karra qo‘llanilishi bilan bog‘liqdir, ammo ular Xudoning hukmi bilan aloqador muhim farqlarga egadir.
The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.
Ilyosning uch karra tatbiqi va Ahd Xabarchisi uchun yo‘lni tayyorlaydigan xabarchining uch karra tatbiqi Xudoning O‘zining tanlangan xabarchisi hamda xabarchining xabariga qo‘shiladigan harakat orqali amalga oshiradigan hukmning ikki alohida ishi bilan bog‘liqdir. Bu ikki ish hukmning ikki alohida davri bilan bog‘liq, garchi ramzlar o‘rtasida o‘zaro qoplanish mavjud bo‘lsa ham.
The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.
Uchinchi va so‘nggi Ilyosning ishi zamonaviy Bobildagi uch tomonlama ittifoq ustidan ijro etiladigan hukm bilan bog‘liqdir, yo‘lni tayyorlovchi xabarchining ishi esa Xudoning xalqining tergov hukmi va poklanishi bilan bog‘liqdir. Malakiyo kitobining uchinchi bobi ikkinchi bobning so‘nggi oyati bilan boshlab kiritiladi.
Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 2:17–3:4.
Sizlar so‘zlaringiz bilan Egamizni charchatdingiz. Ammo sizlar: “Biz Uni nimada charchatdik?” — deysizlar. Sizlar: “Yomonlik qiluvchi har kim Egamiz nazarida yaxshidir, va U ulardan mamnundir”, — deganingizda; yoki: “Hukm Xudosi qayerda?” — deganingizda. Mana, Men O‘z elchimni yuboraman, u Mening oldimda yo‘lni hozirlaydi; va sizlar izlayotgan Rabbiy to‘satdan O‘z ma’badiga keladi, ya’ni sizlar orzu qilayotgan ahd elchisi; mana, U keladi, — deydi Sarvari Olam. Lekin Uning kelish kuniga kim bardosh bera oladi? U zohir bo‘lganida kim tura oladi? Chunki U zargarning oloviga o‘xshaydi va kir yuvuvchilarning sovuniga o‘xshaydi. U kumushni eritib tozalovchi kabi o‘tiradi; Levi o‘g‘illarini poklaydi, ularni oltin va kumush kabi tozalaydi, toki ular Egamizga solihlik ila nazr keltirsinlar. Shunda Yahudo va Quddusning nazri Egamizga qadimgi kunlardagi kabi, ilgarigi yillardagi kabi maqbul bo‘ladi. Malaki 2:17–3:4.
In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.
Oxirgi kunlarda, Malakining guvohligiga ko‘ra, Xudo 1888-yildagi isyonga yopishib olgan Laodikeya Adventizmidan holdan toygan. 1888-yildagi isyon Qorah, Datan va Abiramning isyoni bilan timsollangan edi, va Qorah isyonining ta’limotga oid bahsi shundan iborat ediki, yomonlik qiluvchilar Rabbiyning nazarida hanuz solih hisoblanadimi, yo‘qmi.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
Endi Izhorning o‘g‘li, Qohotning o‘g‘li, Levining o‘g‘li Qorah, Eliabning o‘g‘illari Datan va Abiram hamda Peletning o‘g‘li On, ya’ni Ruben o‘g‘illari, odamlarni o‘zlariga qo‘shib oldilar. Va ular Musoga qarshi bosh ko‘tardilar; Isroil o‘g‘illaridan jamoatning ikki yuz ellik amiri, jamoat orasida mashhur, nom chiqargan kishilar ular bilan birga edilar. Ular Muso bilan Horunga qarshi yig‘ilishib, ularga dedilar: «Sizlar haddan oshib ketdingizlar, chunki butun jamoat — ularning har biri — muqaddasdir, va Egamiz ularning orasidadir. Unday ekan, nega sizlar o‘zingizni Egamiz jamoatidan yuqori ko‘tarasizlar?» Sahroda 16:1–3.
In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.
Oxirgi kunlarda Xudo 1957-yildagi isyonga mahkam yopishib olgan Laodikiyaviy Adventizmdan toliqqandir; bu isyon esa shunchaki 1888-yildagi isyonning namoyon bo‘lishi bo‘lib, rasmiy bayonot shakliga kiritilgandir. Questions on Doctrine kitobi 1888-yildagi isyonni mustahkamlab qo‘ydi; bu esa 1888-yilgi konferensiyada qolishi lozimligi haqida Opa Uaytga ko‘rsatma bergan farishtaning guvohligiga ko‘ra, Qorah, Datan va Aviram isyonining takrori edi, toki u Qorah isyoni tarixining takrorlanishini qayd etsin. Isyonda Qorah, Datan va Aviram bilan birga ikki yuz ellik nafar obro‘li kishi Xudoning vakili bo‘lgan Musoga qarshi to‘plandi.
The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.
Hizqiyo kitobining sakkizinchi bobida quyoshga sajda qilayotgan yigirma besh kishi, Qurah, Datan va Abiram isyonida xushbo‘y tutatqi keltirgan ikki yuz ellik kishining ushrini, ya’ni o‘ndan birini ifodalaydi; ular 1888-yil isyonining yo‘lboshchilarining timsoli bo‘lib, bu isyonning ta’limotga oid isyoni 1957-yilda Questions on Doctrine kitobining nashr etilishi bilan rasmiylashtirilgan edi.
The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.
Qorah, Datan va Abiramning isyoni Xudo chiqargan “hukm”ni rad etdi; bu hukmga ko‘ra ular qirq yil davomida sahroda sarson bo‘lib yurishga mahkum etilgan edilar. Laodikeya Adventizmi 1863 yilda, 1856 yilda taqdim etilgan Laodikeya xabarini rad etganlaridan so‘ng, Laodikeya sahrosida sarson bo‘lib yurishni boshladi; bu esa ularning imonsizligi sababli yana ko‘p yillar sahroda sarson bo‘lib yurish hukmini keltirib chiqardi. 1888 yilgi isyonda ham ular oqsoqollar Jones va Waggoner tomonidan keltirilgan Laodikeya xabarini qabul qilishga hanuz tayyor emas edilar.
Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.
1888-yilda isyon ko‘targanlar nafaqat oqsoqollar Jons va Vaggonerning ruhiy hokimiyatini, balki payg‘ambar ayol Ellen Uaytning hokimiyatini va Muqaddas Ruhning hokimiyatini ham rad etdilar, chunki ular butun jamoat birdek muqaddas degan g‘oyani amalda namoyon etdilar.
In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”
1863-yilda ular Baytilning yolg‘on payg‘ambari bilan birga taom yeyishga qaytdilar va shu tariqa oxir-oqibat Qorahning isyoni bilan ifodalangan najot ta’rifini qabul qildilar, so‘ngra esa bu soxta ta’limotni Questions on Doctrine kitobida rasman muhrladilar. Bu ta’limot “imon orqali oqlanish”ning soxta ta’rifidir.
The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.
1863-yildagi isyon Habakkukning ikki lavhasida aks ettirilgan Millerning gavharlarini rad etishning boshlanishi edi. Habakkukning ikkinchi bobida birinchi oyatdagi “munozara” oxir-oqibat kechikkan xabar borasidagi kelishmovchiliklari orqali namoyon bo‘ladigan ikki toifa sajda qiluvchilarni yuzaga keltiradi.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Mana, kibrga ko‘tarilgan uning joni o‘zida to‘g‘ri emas; ammo solih o‘z imoni bilan yashaydi. Habakkuk 2:4.
The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.
Habakkuk kitobining ikkinchi bobidagi “munozara”da “solih”ning “imoni” taxtachalarga ravshan yozib qo‘yilgan “vahiy”ga asoslangan edi. 1863-yildagi isyonda taxtachalarda yozilgan narsani olib tashlash yo‘lidagi birinchi qadam endi “solih”ning imoniga ega bo‘lmaganlar tomonidan amalga oshirildi. 1863-yildagi isyon, oxir-oqibat 1957-yilda imon orqali oqlanish ta’limotining soxta ta’rifini qonuniy maqomga ko‘taradigan isyonning ilk urug‘ini ifodalagan edi.
We will continue this study in the next article.
Bu tadqiqotni keyingi maqolada davom ettiramiz.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Egamiz O‘zining buyuk rahm-shafqati ila O‘z xalqiga oqsoqollar Uaggoner va Jons orqali nihoyatda qimmatli bir xabar yubordi. Bu xabar dunyo oldida yuksaltirilgan Najotkorni, butun dunyoning gunohlari uchun bo‘lgan qurbonlikni yanada ravshanroq namoyon etishi kerak edi. U Kafil orqali imon bilan oqlanishni taqdim etdi; u xalqni Xudoning barcha amrlariga itoat etishda namoyon bo‘ladigan Masihning solihligini qabul qilishga da’vat etdi. Ko‘plar Isoni ko‘zdan qochirgan edilar. Ularning nigohlari Uning ilohiy Shaxsiga, Uning fazilatlariga va insoniyat oilasiga bo‘lgan o‘zgarmas sevgisiga qaratilishi zarur edi. Barcha hokimiyat Uning qo‘liga berilgandirki, U insonlarga mo‘l-ko‘l in’omlarni ulashsin, nochor inson vositasiga O‘zining solihligining bebaho in’omidan ato etsin. Bu Xudo dunyoga berilishini amr qilgan xabardir. Bu uchinchi farishtaning xabaridir; u baland ovoz bilan e’lon qilinishi va Uning Ruhining ulkan o‘lchovdagi yog‘dirilishi bilan kuzatilishi lozim.” Testimonies to Ministers, 91.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.
“Bu vaqt uchun haqiqat, uchinchi farishtaning xabari, baland ovoz bilan, ya’ni buyuk yakuniy sinovga yaqinlashganimiz sari tobora ortib borayotgan qudrat bilan e’lon qilinishi kerak.” The 1888 Materials, 1710.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Sinov vaqti endi ro‘paramizda turibdi, chunki uchinchi farishtaning baland nidosi allaqachon gunohlarni kechiruvchi Najotkor bo‘lgan Masihning solihligining vahiy etilishida boshlangan. Bu — ulug‘vorligi butun yer yuzini to‘ldiradigan farishtaning nurining boshlanishidir.” Selected Messages, 1-kitob, 362.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Keyingi yomg‘ir Xudoning xalqi ustiga yog‘ilishi kerak. Qudratli bir farishta osmondan tushib kelishi kerak, va butun yer uning ulug‘vorligi bilan yoritilishi kerak.” Review and Herald, 1891-yil 21-aprel.