In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.
Avvalgi maqolada biz Ilyosni bir ramz sifatida aniqladik. William Millerning qoidalariga muvofiq, “ramzlar” bir nechadan ortiq ma’noga ega bo‘lishi mumkin. Shuning uchun, Ilyos ramz sifatida Ilyos va Musodan iborat ikki qismli ramzning bir qismini ham ifodalashi mumkin. Ilyos va Musodan iborat bu ikki qismli ramz Vahiy kitobining boshidan oxirigacha davom etadi, va bu ikki qismli ramz nimani anglatishiga noaniq bo‘lish — sinov muddati yopilishidan sal oldin muhrdan yechiladigan Vahiy kitobidagi xabar borasida noaniq bo‘lish demakdir. Shu sababli, endi biz Ilyos ramzi bilan bog‘langan ayrim payg‘ambarlik xususiyatlarini aniq ko‘rib chiqamiz.
We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.
Bizda o‘sha bashoratli xususiyatlarni tasdiqlash uchun uchta asosiy guvoh bor. Ilhom bu guvohlarni bir-birining o‘rnini bosuvchi ramzlar sifatida ko‘rsatadi; ular Ilyos payg‘ambar, Yahyo Cho‘mdiruvchi va William Millerdir.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“William Miller tomonidan va’z qilingan haqiqatni qabul qilishga minglab kishilar yetaklandi, va xabarni e’lon qilish uchun Ilyosning ruhi va qudratida Xudoning xizmatkorlari ko‘tarildi. Iso Masihning peshqadami bo‘lgan Yahyo singari, bu tantanavor xabarni va’z qilganlar bolta daraxtning ildiziga qo‘yilishi va odamlarni tavbaga munosib mevalar keltirishga da’vat etish zarurligini chuqur his qildilar. Ularning guvohligi jamoatlarni uyg‘otish va ularga kuchli ta’sir ko‘rsatish, hamda ularning haqiqiy tabiatini namoyon etish uchun mo‘ljallangan edi. Va kelajakdagi g‘azabdan qochish haqidagi bu tantanavor ogohlantirish yangraganida, jamoatlarga qo‘shilgan ko‘plar shifo baxsh etuvchi xabarni qabul qildilar; ular o‘z ortga qaytishlarini ko‘rdilar va tavbaning achchiq ko‘z yoshlari hamda qalbning chuqur iztirobi bilan Xudo oldida o‘zlarini kamtar qildilar. Xudoning Ruhi ular ustiga tushganida esa, ular: ‘Xudodan qo‘rqinglar va Unga ulug‘vorlik beringlar, chunki Uning hukm soati keldi’, degan nidoni yangratishga yordam berdilar.” Early Writings, 233.
Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.
Ilyos, Yahyo cho‘mdiruvchi va Millerga ularning ishini yo‘naltirgan hamda belgilab bergan muayyan bir ruh ato etilgan edi. Ularning guvohligi jamoatlarni “uyg‘otish va kuchli ta’sir ko‘rsatish hamda” o‘sha jamoatlarning “haqiqiy tabiatini namoyon etish” uchun “mo‘ljallangan” edi. Ahab davrida bo‘ladimi, Yahyo cho‘mdiruvchi davridami yoki Uilyam Miller zamonidami, ular murojaat qilgan jamoatlarning barchasi shunchalik chuqur va qorong‘i Laodikiyalik ko‘rlikka ega edilarki, xabar “bolta daraxtning ildiziga qo‘yilgandek” bevosita bo‘lishi zarur edi. Bu sinov muddatining yopilishi haqidagi e’lonni ham o‘z ichiga olgan bo‘lib, Yahyo cho‘mdiruvchining xabarida bu “kelajak g‘azab” haqidagi ogohlantirish edi. Millerning “Xudodan qo‘rqinglar va Unga ulug‘vorlik beringlar; chunki Uning hukm soati keldi” degan xabari ham kelajak g‘azab haqida ogohlantirish edi.
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 148.
“Yuhannoning ovozi karnay kabi baland ko‘tarildi. Uning topshirig‘i shunday edi: ‘Mening xalqimga ularning gunohini, Yoqub xonadoniga esa ularning gunohlarini ko‘rsatgin’ (Ishayo 58:1). U insoniy ilm-fan tahsilini olmagan edi. Xudo va tabiat uning ustozlari bo‘lgan. Ammo Masih oldidan yo‘lni tayyorlash uchun ovozini qadimdagi payg‘ambarlar singari eshittirishga, tubanlashib ketgan xalqni tavbaga chaqirishga yetarlicha jasur bo‘lgan bir kishi zarur edi.” Selected Messages, book 2, 148.
Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.
Ilyos o‘z avlodiga o‘sha kuni Xudoga yoki Baalga xizmat qilishni tanlashni buyurdi, ammo u avlod bir og‘iz ham javob qaytarmadi; bu esa Baalni tanlash bilan barobardir.
“Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.
“Hech qachon ayni shu davrdagidek sodiq ogohlantirishlar, tanbehlar va yaqin, qat’iy muomala bunchalik zarur bo‘lmagan edi. Shayton vaqti oz qolganini bilib, buyuk qudrat bilan pastga tushdi. U dunyoni yoqimli afsonalar bilan to‘ldirmoqda, va Xudoning xalqi ularga mayin gaplar aytilishini sevadi. Gunoh va fosiqlikdan nafratlanilmayapti. Menga shuni ko‘rsatdilarki, Xudoning xalqi bostirib kirayotgan zulmatni ortga surish uchun yanada qat’iy, sobitqadam sa’y-harakatlar qilishi kerak. Xudoning Ruhining yaqin va chuqur amali hozir har qachongidan ham ko‘proq zarurdir. Nodonlik silkib tashlanishi kerak. Agar unga qarshilik ko‘rsatmasak, halokatimizga sabab bo‘ladigan lanjlikdan uyg‘onishimiz lozim. Shayton onglar ustidan qudratli, boshqaruvchi ta’sirga ega. Voizlar ham, xalq ham zulmat kuchlari tomonida topilish xavfi ostidadir. Endi betaraf mavqe degan narsa yo‘q. Biz hammamiz yoki aniq ravishda haq tomondamiz, yoki aniq ravishda nohaqlik bilan birgamiz. Masih dedi: ‘Kim Men bilan bo‘lmasa, Menga qarshidir; va kim Men bilan yig‘masa, sochib yuboradi.’” Testimonies, 3-jild, 327.
John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.
Yuhanno o‘z tarixidagi “buzilgan xalq”ni “ilonlar zoti” deb atadi. Millerchilar esa oxir-oqibat o‘z tarixidagi buzilgan xalqni Bobilning qizlari deb aniqladilar. Ilyos ham, Yuhanno ham, Miller ham — bu uchovidan birortasi ilohiyotshunos emas edi. Ularning barchasi oddiy hayot qatlamlaridan chaqirilgan edilar.
“The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).
“Iso Masihdagi haqiqat, U bulutlar yostig‘iga o‘xshash bulut bilan qoplangan paytda O‘zi tomonidan e’lon qilinganidek, bugungi kunimizda ham sobit haqiqat va rostlikdir hamda uni qabul qiluvchining ongini, o‘tmishda onglarni yangilaganidek, xuddi shunday albatta yangilaydi. Masih shunday degan: «Agar ular Muso va Payg‘ambarlarni eshitmasalar, o‘liklardan biri tirilgan taqdirda ham ishonmaydilar». (Luke 16:31).
“As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.
“Xalq sifatida biz Muqaddas Ruhning hukmron yo‘llovchi rahbarligi ostida, xushxabarning o‘z sofligida yoyilishi uchun Rabbiyning yo‘lini hozirlashimiz kerak. Tirik suv oqimi o‘z yo‘lida chuqurlashib, kengayib borishi lozim. Yaqin va uzoqdagi barcha maydonlarda odamlar omoch boshidan, shuningdek ongni asosan band etadigan odatiy tijorat mashg‘ulotlaridan chaqirib olinadi va tajribaga ega bo‘lgan kishilar bilan aloqada ta’lim oladilar — haqiqatni tushunadigan kishilar bilan. Xudoning nihoyatda ajoyib amallari orqali qiyinchilik tog‘lari olib tashlanib, dengizga uloqtiriladi. Kelinglar, Isoda bo‘lgan haqiqatning qudratini boshdan kechirgan kishilar kabi mehnat qilaylik.
“There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.
“Bu davrda Xudo vaziyatning Egasi ekanini namoyon etadigan bir qator hodisalar yuz berishi kerak. Haqiqat aniq, shubhasiz tilda e’lon qilinadi. Haqiqatni va’z qilayotganlar tartibli hayot va taqvodor yurish-turish orqali haqiqatni namoyon etishga intiladilar. Va ular shunday qilganlarida, haqiqatni himoya qilishda hamda Xudo unga bergan qat’iy tatbiqni bayon etishda qudratli bo‘lib boradilar.”
“When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.
“Haqiqatni bilgan va uni ta’lim bergan kishilar insoniy aql-idrokka og‘ib ketib, aldanib qolgan onglar oldiga o‘zlarining afsonalar taomini tutayotgan bir vaqtda, bir paytlar evangelistik ishda mehnat qilgan, ammo restoranlar, oziq-ovqat do‘konlari va boshqa tijoriy faoliyat turlarini boshqarishga tortilib ketganlar safga qaytib kirishlari, Muqaddas Kitoblarini astoydil o‘rganishlari hamda Xudoning Kalomini qo‘llariga olib, samoviy farishtalar bilan hamkorlikda Muqaddas Kitob haqiqatini, ya’ni ruhiy ozuqani tarqatishlari uchun ayni vaqtdir. Bu ish hozir ilohiy tayinlovga ega ishchilarni baland ovoz bilan da’vat etmoqda. Shunda Qudrati Cheksiz Zot qiyinchilik tog‘lariga: Ko‘chirilib tashlan va dengizga uloqtiril, deydi.” Paulson Collection, 73, 74.
Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.
Shunday qilib, Ilyos, Yuhanno va Miller “odatdagiroq” “kasb-hunarlar”dan chaqirilgan kishilar bo‘lgan va shuni ifodalaydilar; chunki ilgari haqiqatni o‘rgatgan “odamlar” oxir-oqibat “insoniy aql-idrokka og‘ib ketib, aldangan onglar oldiga o‘zlarining afsonalar taomini tortadilar.” Chaqirilgan oddiy kishilar esa Muqaddas Kitob bashoratining “ishonchli tatbiqini” “Xudo uni berganidek” bayon qiladilar. Oqsoch opa bu parchada ikki marta “tog‘lar”ni “qiyinchilik tog‘lari” deb ta’riflagan. Bu kishilarning ishi “har bir tog‘ni” pasaytirishni ham o‘z ichiga olgan edi. Kamtar sharoitlar omochidan chaqirilgan oddiy kishilar tomonidan amalga oshirilgan ish, o‘sha davr ilohiyotchilari ulashgan insoniy afsonalar taomlaridan farqli o‘laroq, Muqaddas Kitobning to‘g‘ri metodologiyasini aniqlash ishini ifodalaydi.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
“Cho‘mdiruvchi Yahyoning ishi hamda oxirgi kunlarda xalqni loqaydligidan uyg‘otish uchun Ilyosning ruhi va qudratida oldinga chiqadiganlarning ishi ko‘p jihatdan bir xildir. Uning ishi bu davrda bajarilishi lozim bo‘lgan ishning bir timsolidir. Masih dunyoni adolat ila hukm qilish uchun ikkinchi marta kelajakdir. Dunyoga berilishi lozim bo‘lgan oxirgi ogohlantirish xabarini olib yuruvchi Xudoning elchilari, Yahyo Uning birinchi kelishiga yo‘l tayyorlaganidek, Masihning ikkinchi adventi uchun yo‘l tayyorlashlari kerak. Bu tayyorlov ishida, “har bir vodiy ko‘tariladi, har bir tog‘ va tepalik past qilinadi; egriliklar to‘g‘rilanadi, notekis joylar tekislanadi”, chunki tarix takrorlanajak va yana bir bor “Egamizning ulug‘vorligi zohir bo‘ladi, va barcha bashar uni birgalikda ko‘radi; chunki Egamizning og‘zi shunday degandir.” Southern Watchman, 1905-yil 21-mart.
The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.
Ishayo tomonidan aniqlab berilgan uch islohotchining xususiyatlari shundan iboratki, har bir vodiy yuksaltiriladi, har bir tog‘ past qilinadi, egri joylar to‘g‘rilanadi va notekis joylar tekislanadi. Vodiylarni yuksaltirish, tog‘larni past qilish, egriliklarni to‘g‘rilash va notekis joylarni tekislash orqali tayyorlanadigan Rabbimizning yo‘li qadimiy yo‘llardir.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Cho‘lda hayqiruvchining ovozi shuki: Egamizning yo‘lini hozirlang, sahroda Xudoyimiz uchun to‘g‘ri bir yo‘l qiling. Har bir vodiy ko‘tariladi, har bir tog‘ va tepalik past qilinadi; egri joylar to‘g‘rilanadi, notekis joylar tekislikka aylantiriladi. Egamizning ulug‘vorligi zohir bo‘ladi, va barcha bashariyat buni birgalikda ko‘radi; chunki Egamizning og‘zi shuni aytdi. Ishayo 40:3–5.
When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.
Mayda-chuyda e’tiroz qiluvchi yahudiylar Yahyo cho‘mdiruvchidan u kelajakdagi Ilyosmi, deb so‘raganlarida, u bunday emasligini aytdi, ammo keyin o‘zini Ishayodagi ushbu parcha bilan aynanlashtirdi.
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.
Yahyoning guvohligi esa shudir: yahudiylar Quddusdan ruhoniylar va levilarni uning oldiga: “Sen kimsan?” deb so‘rash uchun yuborganlarida, u iqror bo‘ldi va inkor etmadi; balki iqror bo‘lib dedi: “Men Masih emasman”. Shunda undan so‘radilar: “Unday bo‘lsa, kimsan? Ilyosmisan?” U dedi: “Yo‘q”. “O‘sha payg‘ambarmisan?” U javob berdi: “Yo‘q”. Shunda ular unga dedilar: “Sen kimsan? Bizni yuborganlarga javob berishimiz uchun. O‘zing haqingda nima deysan?” U dedi: “Men sahroda nido qiluvchining ovoziman: Egamizning yo‘lini to‘g‘ri qilinglar, deb Ishayo payg‘ambar aytganidek”. Yuhanno 1:19–23.
The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.
“Rabbiyning yo‘li”ni tayyorlash, farishtalar Millerga yo‘l-yo‘riq ko‘rsatib, odamlar yurishi lozim bo‘lgan “yo‘l” haqidagi Muqaddas Kitobiy tushunchani tayyorlash uchun u anglab yetishi va qo‘llashi kerak bo‘lgan metodologiyani bildiradi. Har bir “tog‘” pasaytirilishi kerak edi, chunki Muqaddas Kitob bashoratidagi tog‘lar, ilk qarashda tushunish uchun nihoyatda qiyin bo‘lib ko‘rinadigan haqiqatlarni ifodalaydi. Shimol podshohi zabt etishga urinayotgan Doniyor kitobining o‘n birinchi bobi qirq beshinchi oyatidagi ulug‘vor muqaddas tog‘ni tushunish, avvalo Quddusdagi so‘zma-so‘z ulug‘vor muqaddas tog‘ni aniqlash orqali anglanadi; aynan shu tog‘ bashoratan ruhiy ulug‘vor muqaddas tog‘ni belgilab beradi. Armageddon deb atalgan, ya’ni Megiddo tog‘i ma’nosini bildiradigan tog‘ni tushuntirish uchun kishi so‘zma-so‘z Megiddoga borishi kerak. Qiyin deb ifodalangan bashoratli mushkulliklar, bir narsaning boshlanishi uning oxirini tasvirlab berishi tamoyili qo‘llanganda bartaraf etiladi.
The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.
Ishayo tomonidan ifodalangan, Yuhanno tomonidan tilga olingan va Miller tomonidan bayon etilgan metodologiya har bir vodiyni yuksaltiradi. U Ishayo yigirma ikkidagi “vahiy vodiysi” bo‘ladimi, Hizqiyoldagi “quruq suyaklar vodiysi” bo‘ladimi yoki Yo‘el kitobidagi “Yohushofot vodiysi” bo‘ladimi, Millerchilar tarixida Ajoyib Hisoblovchi bo‘lgan Palmoniy sifatida, yoki bizning tariximizda ajoyib tilshunos bo‘lgan Alfa va Omega sifatida namoyon etilgan Masihning fe’l-atvorini to‘g‘ri anglashga asoslangan metodologiya — Xudoning Kalomidagi “vodiylar”da ifodalangan bashoratli haqiqatlarni yuksaltiradigan narsadir.
The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.
To‘g‘rilanishi kerak bo‘lgan egriliklar va tekislanadigan g‘adir-budir joylar Laodikiya ruhoniyligi o‘zlarining zaharlangan afsona taomlarini qo‘llab-quvvatlash uchun foydalanadigan urf-odatlar va an’analarni tuzatish ishini anglatadi. Ilyosning ishi ilohiyotchilar va ruhoniylarning afsonalariga qarama-qarshi holda, to‘g‘ri Muqaddas Kitobiy metodologiyani ifodalovchi narsa sifatida aniq belgilangan. Bu ish ta’lim ko‘rgan ruhoniylar va ilohiyotchilar tomonidan emas, balki “oddiy odamlar” tomonidan amalga oshiriladi. Bu uch guvohning bashoratli xususiyatlari doirasida, kelajak Ilyosi erkak kishi bo‘lishi haqidagi oddiy haqiqat ham mavjud.
That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.
Bu kuzatuv ahamiyatsizdek tuyulishi mumkin, biroq adventizm ilohiyotchilari o‘z afsonalarini saqlab qolishga urinarkanlar, ular Opa Uaytning Ilyosning ruhi va qudratida keladigan bir kishi haqida kelasi zamonda so‘z yuritgan bir parchani olib, unga o‘zlarining izoh tarzidagi afsonalarini qo‘shadilar va Opa Uayt o‘zi haqida gapirgan, deb turib oladilar.
“Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
“Bashorat bajarilishi lozim. Rabbiy shunday deydi: ‘Mana, Egamizning buyuk va dahshatli kuni kelishidan oldin Men sizlarga Ilyos payg‘ambarni yuboraman.’ Kimdir Ilyosning ruhi va qudrati bilan kelishi kerak, [Ilovaga qarang.] va u namoyon bo‘lganida, odamlar shunday deyishlari mumkin: ‘Siz haddan tashqari jiddiysiz, Muqaddas Yozuvlarni to‘g‘ri talqin qilmayapsiz. Xabaringizni qanday ta’lim berish kerakligini sizga aytib beray.’”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.
“Xudoning ishi bilan insonning ishini farqlay olmaydiganlar ko‘p. Men Xudo menga qanday bersa, haqiqatni shunday aytaman, va hozir shuni aytamanki, agar siz ayb qidirishda, ixtilof ruhida davom etsangiz, haqiqatni hech qachon bilib olmaysiz. Iso O‘z shogirdlariga dedi: “Sizlarga aytadigan yana ko‘p narsalarim bor, lekin hozir ularni ko‘tara olmaysizlar.” Ular muqaddas va abadiy narsalarni qadrlash holatida emas edilar; ammo Iso ularga Tasalli Beruvchini yuborishni va’da qildi; U ularga hamma narsani o‘rgatadi va O‘zi ularga aytgan hamma narsani ularning yodiga soladi.
“Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.
“Birodarlar, biz insonga tayanib qolmasligimiz kerak. ‘Insonga ishonishni bas qilinglar, uning nafasi burnidadir; chunki u nimaga arziydi?’ Sizlar ojiz jonlaringizni Isoga bog‘lashingiz kerak. Tog‘da buloq bor ekan, vodiydagi manbadan ichish bizga munosib emas. Kelinglar, pastdagi oqimlarni tark etaylik; yuksakroq buloqlarga kelaylik. Agar siz tushunmaydigan, siz rozi bo‘lmaydigan biror haqiqat nuqtasi bo‘lsa, uni tadqiq qilinglar, Muqaddas Bitikni Muqaddas Bitik bilan solishtiringlar, haqiqat shaxtasini Xudoning Kalomi konining tubiga qadar chuqur tushiringlar. O‘zlaringizni ham, fikrlaringizni ham Xudoning qurbongohiga qo‘yishingiz, oldindan shakllangan tasavvurlaringizni chetga surishingiz va osmon Ruhi sizni barcha haqiqatga yo‘llashiga yo‘l qo‘yishingiz kerak.” Testimonies to Ministers, 475, 476.
“Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:
“Kimdir Ilyosning ruhi va qudratida kelishi kerak: Bu so‘zlar ayrimlar tomonidan xato ravishda, go‘yoki Uayt xonimning hayoti va xizmatidan keyin paydo bo‘ladigan bashoratli xabar bilan chiqadigan qandaydir bir shaxsga tatbiq etilgan. ‘Osmon yo‘l ko‘rsatsin’ sarlavhali ushbu maqolani tashkil etuvchi uch paragraf 1890-yil 29-yanvar kuni ertalab Michigan shtatining Battle Creek shahrida Ellen Uayt tomonidan aytilgan nutqning faqat kichik bir qismidir. Bu nutq 1890-yil 18-fevraldagi Review and Herald’da nashr etilganida, unga ‘Bahsli ta’limot masalasiga qanday yondashmoq kerak’ degan sarlavha berilgan edi. Ushbu maqoladan olingan va mazkur jildning ayrim sahifalarini to‘ldirish uchun ko‘p jihatdan foydalanilgan boshqa iqtiboslarni 23, 104, 111, 119, 158, 278 va 386-betlarda topish mumkin. Maqola to‘liq holda Selected Messages 1:406–416’da qayta nashr etilgan bo‘lib, ‘Osmon yo‘l ko‘rsatsin’ deb nomlangan parcha 412 va 413-betlarda joylashgan. Maqola to‘liq o‘qilganda ayon bo‘ladiki, Ellen Uayt Minneapolis Konferensiyasidan sal ko‘proq than bir yil o‘tib, Battle Creekdagi bir guruhga aytgan bu bayonotida o‘zining xizmatini nazarda tutgan edi. Ba’zilar uning ishiga nisbatan tanqidiy bo‘lib qolgan edilar. E’tibor bering, ushbu jildning 475-betida keltirilgan paragrafdan oldingi paragrafda Ellen Uayt shunday deydi:”
“‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).
“‘Biz shunday bir holatga kelishimiz kerakki, har bir tafovut erib yo‘qolsin. Agar men o‘zimda nur bor, deb hisoblasam, uni taqdim etishda o‘z burchimni bajaraman. Faraz qilaylik, men Rabbiy menga xalqka yetkazish uchun beradigan xabar haqida boshqalar bilan maslahatlashganimda edi, unda eshik yopilib qolishi, va nur Xudo uni yuborgan kishilargacha yetib bormasligi mumkin edi. Iso Quddusga kirib kelganida, “shogirdlarning butun ko‘pchiligi o‘zlari ko‘rgan barcha qudratli ishlar uchun baland ovoz bilan quvonib, Xudoni ulug‘lay boshladilar; ular shunday der edilar: Egamiz nomi bilan kelayotgan Shoh muborakdir; osmonda tinchlik va oliylarda ulug‘vorlik bo‘lsin. Va olomon orasidagi ayrim farziylar Unga dedilar: Ustoz, shogirdlaringga tanbeh ber. U esa ularga javoban dedi: Sizlarga aytamanki, agar bular sukut saqlasa, toshlar darhol faryod qiladi” (Luke 19:37–40).
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
“‘Yahudiylar Xudoning kalomida oldindan bashorat qilingan xabarning e’lon qilinishini to‘xtatishga urindilar.’”
“Then she makes reference again to her own experience:
“So‘ng u yana o‘zining shaxsiy tajribasiga ishora qiladi:
“‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.
“‘Bashorat bajo bo‘lishi kerak. Rabbiy shunday deydi: “Mana, Egamizning ulug‘ va dahshatli kuni kelishidan oldin Men sizlarga Ilyos payg‘ambarni yuboraman” (Malaki 4:5). Kimdir Ilyosning ruhi va qudratida kelishi kerak, va u zohir bo‘lganda, odamlar shunday deyishlari mumkin: “Siz haddan tashqari jiddiysiz, Muqaddas Yozuvlarni to‘g‘ri tarzda talqin qilmayapsiz.” —Tanlangan xabarlar, 1-jild, 412.
“That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:
“U o‘zining shaxsiy tajribasini nazarda tutganligi, bundan keyin keladigan xatboshida ham ravshan ko‘rinadi; unda u shunday deydi:”
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
“«Menga Xudo qanday bergan bo‘lsa, men haqiqatni shunday aytaman…»” Testimonies to Ministers ga ilova.
The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.
Ellen Uayt o‘z davridagi ilohiyotchilar va yetakchilarning afsonalariga murojaat qilishi kerak bo‘lganining o‘zi, uning kelajakda Ilyosning ruhi va qudratida keladigan “erkak” sifatida o‘zini ko‘rsatayotganiga hech qanday dalil bermaydi. Ellen Uayt qo‘llagan Muqaddas Kitobni tatbiq etish usuliga hujum qilgan adventizm ichidagi uning ko‘plab muxoliflariga oid biror dalil qayerda? U qachon bo‘lsa ham: “siz Muqaddas Yozuvlarni to‘g‘ri tarzda talqin qilmaysiz”, deb aytilgan joy qayerda? U dunyoning oxirida Ilyosning ruhi va qudrati bilan kuchlantiriladigan bir xalq harakati bo‘lishini aniq ko‘rsatadi, va u Ilyos qudratining kelajakdagi namoyon bo‘lishi haqida bashorat qilgan paytda uchinchi farishtaning baland nidosi harakati yuz berayotgan, deb o‘ylaganini taxmin qilishning hech qanday qonuniy yo‘li yo‘q. Laodikiyalik adventist ilohiyotchilar o‘z podalarini, Rabbimizning buyuk va dahshatli kunidan oldin yuboriladigan Ilyos payg‘ambarining ado bo‘lishi sifatida, Opa Uayt “o‘z tajribasiga” “ishora qilgan”, deb ishontirmoqchi bo‘ladilar.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
Mana, Egamizning buyuk va dahshatli kuni kelishidan oldin Men sizlarga Ilyos payg‘ambarni yuboraman. Malaki 4:5.
One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.
Ilyos timsol sifatidagi bashoriy xususiyatlardan biri shuki, u urf-odatlar va an’analar haqidagi afsonalarni ulashib beradigan ruhoniylikning afsonalariga qarshi turuvchi Muqaddas Kitobiy metodologiyani namoyon etadi. Uning yo‘lni tayyorlash ishi (“mana yo‘l, undan yuringlar”) buzilgan ruhoniylik ta’limotlariga qarshi turuvchi Muqaddas Kitobiy metodologiya orqali amalga oshiriladi. Va Ilyos, Yahyo cho‘mdiruvchi hamda Millerning uch guvohligiga ko‘ra, bunga Opa Uaytning o‘sha paytda kelajakda bo‘ladigan Ilyosning zohir bo‘lishi haqidagi guvohligi ham qo‘shilgan holda, u ayol emas, erkak bo‘ladi. Palmoniy hamda Alfa va Omeganning metodologiyasi to‘g‘ri anglab yetilganda, u shunchaki Muqaddas Yozuvlarni talqin qilish uchun berilgan Muqaddas Kitobiy qoidalar majmui sifatidagina emas, balki Masihning fe’l-atvorining ko‘chirmasi, ya’ni Uning ulug‘vorligi sifatida ham tan olinadi.
And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.
Va Egamizning ulug‘vorligi ayon bo‘ladi, va barcha jonzot uni birgalikda ko‘radi; chunki buni Egamizning og‘zi aytdi. Ishayo 40:5.
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
Masihning ayni tabiati Uning Kalomini anglashda qo‘llanishi lozim bo‘lgan uslubiyat orqali ifodalanadi, chunki U Kalomdir.
“The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.
“Osmondagi muqaddas ma’baddagi Xudoning qonuni buyuk asl nusxadir; tosh lavhalarga bitilgan va Muso tomonidan Tavrotda qayd etilgan amrlar esa uning xatosiz ko‘chirmasi edi. Ushbu muhim haqiqatni anglab yetganlar shu tariqa ilohiy qonunning muqaddas va o‘zgarmas tabiatini ko‘rishga yo‘naltirildilar. Ular Najotkorning quyidagi so‘zlarining qudratini ilgari hech qachongidek angladilar: ‘Osmonu yer yo‘qolib ketmaguncha, qonundan na bir harf, na bir nuqta aslo yo‘qolmaydi.’ Matto 5:18. Xudoning qonuni, Uning irodasining vahiyi, Uning fe’l-atvorining nusxasi bo‘lganligi uchun, ‘osmondagi sodiq guvoh’ sifatida abadulabad turmog‘i lozim. Birorta amr bekor qilinmagan; na bir harf, na bir nuqta o‘zgartirilgan. Zaburchi shunday deydi: ‘Ey Rabbiy, Sening kaloming osmonlarda abadulabad sobitdir.’ ‘Uning barcha amrlari ishonchlidir. Ular to abad va abad mustahkam turadi.’ Zabur 119:89; 111:7, 8.” Buyuk kurash, 434.
Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.
O‘n amr Masihning xarakterining o‘zgarmas ifodasi bo‘lgani kabi, bashoratni talqin qilish qoidalari ham Uning xarakterining ifodasidir.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Biz xristianlik nimadan iborat ekanini, haqiqat nima ekanini, biz qabul qilgan e’tiqod nima ekanini, Muqaddas Kitob qoidalari — bizga oliy Hokimiyat tomonidan berilgan qoidalar — nimaligini o‘zimiz uchun bilishimiz kerak. Ko‘plar o‘z e’tiqodlarini asoslash uchun hech bir sababga ega bo‘lmagan holda, masalaning haqiqatiga doir yetarli dalilsiz ishonadilar. Agar ularning oldindan shakllangan qarashlariga mos keladigan biror g‘oya taqdim etilsa, ular uni qabul qilishga darhol tayyor bo‘ladilar. Ular sababdan oqibatga qarab mulohaza yuritmaydilar, ularning e’tiqodi haqiqiy poydevorga ega emas, va sinov vaqtida ular qum ustiga qurganliklarini bilib oladilar.
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Muqaddas Yozuvlar haqidagi hozirgi, nomukammal bilimidan qoniqib, buni najoti uchun kifoya deb o‘ylab xotirjam bo‘lib qolgan kishi halokatli aldov ichida orom topmoqda. Ko‘plar Muqaddas Yozuvdagi dalillar bilan yetarlicha qurollanmagan; shu bois ular xatoni farqlay olmaydilar va haqiqat sifatida tiqishtirilgan barcha an’ana hamda xurofotni mahkum eta olmaydilar. Shayton Masih xushxabarining soddaligini buzish uchun o‘z g‘oyalarini Xudoga sajda-ibodatga kiritgan. Hozirgi haqiqatga ishonishini da’vo qiladiganlarning ko‘pchiligi bir zamonlarda azizlarga topshirilgan imon nimadan iboratligini bilmaydi — sizlardagi Masih, ulug‘vorlik umidi. Ular go‘yo qadimiy chegara-belgilarni himoya qilayotganlarini o‘ylaydilar, ammo ular iliq va beparvodirlar. Ular sevgi va imonning haqiqiy fazilatini o‘z tajribalariga to‘qib singdirish hamda unga ega bo‘lish nimani anglatishini bilmaydilar. Ular Muqaddas Kitobni jiddiy tadqiq qiluvchilar emas, balki dangasa va e’tiborsizdirlar. Muqaddas Yozuv oyatlari yuzasidan fikr tafovutlari paydo bo‘lganda, maqsad bilan tadqiq qilmagan va nimaga ishonishini qat’iy belgilab olmagan ana shundaylar haqiqatdan yuz o‘giradilar. Biz barchaga ilohiy haqiqatni sinchiklab surishtirish zarurligini singdirishimiz kerak, toki ular haqiqat nima ekanini haqiqatan bilishlarini bilsinlar. Ba’zilar o‘zlarida katta bilim borligini da’vo qiladilar va o‘z holatlaridan mamnun bo‘ladilar, holbuki ularda ish uchun ham, Xudoga va Masih jonini fido qilgan jonzotlar uchun ham, go‘yo ular hech qachon Xudoni tanimaganlaridek, na ortiqroq g‘ayrat, na jo‘shqinroq sevgi bor. Ular Muqaddas Kitobni uning mag‘zi va yog‘idan o‘z jonlariga bahramand bo‘lish [uchun] o‘qimaydilar. Ular buni o‘zlariga so‘zlayotgan Xudoning ovozi deb his qilmaydilar. Ammo najot yo‘lini tushunmoqchi bo‘lsak, adolat Quyoshining nurlarini ko‘rmoqchi bo‘lsak, Muqaddas Yozuvlarni maqsad bilan tadqiq qilishimiz kerak, chunki Muqaddas Kitobning va’dalari va bashoratlari ilohiy najot rejasiga ulug‘vorlikning ravshan nurlarini sochadi, bu buyuk haqiqatlar esa aniq anglab yetilmagan.” The 1888 Materials, 403.
To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.
Haqiqiy ma’noda masihiy bo‘lish Masihga o‘xshash bo‘lishni anglatadi. Ushbu parcha biz “masihiylikni tashkil etuvchi narsani o‘zimiz uchun bilishimiz kerak”ligini ko‘rsatadi. Unda aytilishicha, biz “haqiqat nima ekanini” “bilishimiz kerak”. Biz “qabul qilgan imonimiz nima ekanini” “bilishimiz kerak”. Biz “Muqaddas Kitob qoidalari nima ekanini — bizga eng oliy Hokimiyat tomonidan berilgan qoidalarni” bilishimiz kerak. Masihga o‘xshash bo‘lish bizga eng oliy Hokimiyat tomonidan berilgan Muqaddas Kitob qoidalari nima ekanini bilishni talab qiladi. Ushbu qoidalardan tashqari biz Masihga o‘xshash bo‘la olmaymiz, chunki eng oliy Hokimiyat tomonidan berilgan qoidalar Uning fe’l-atvorining aynan ifodasidir.
Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.
Ilyosning yana bir xususiyati — ahdning xabarchisi uchun yo‘lni tayyorlash ishidir. Ilyos, ilgari tanlangan xalq chetlab o‘tilayotgan va ayni paytda yangi tanlangan xalq tanlanayotgan bir tarix davrida amalga oshiriladigan ishni ifodalaydi. Bu tarix poklanish jarayonini ifodalaydi; u esa, avvalgi nopok tanlangan xalqdan farqli o‘laroq, pok nazr sifatida tasvirlangan bir xalqni yuzaga keltiradi.
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 3:1–4.
Mana, Men O‘z elchimni yuboraman, va u Mening oldimda yo‘lni hozirlaydi; va sizlar izlayotgan Egamiz, ahdning sizlar zavq topadigan elchisi, birdan O‘z ma’badiga keladi; mana, U keladi, deydi lashkarlar Egasi bo‘lgan Rabbiy. Ammo Uning keladigan kuni kim bardosh bera oladi? U zohir bo‘lganda kim tura oladi? Chunki U erituvchining oloviga o‘xshaydi, va kir yuvuvchilarning ishqoriga o‘xshaydi. Va U kumushni eritib poklovchi kabi o‘tiradi; U Levi o‘g‘illarini poklaydi va ularni oltin hamda kumush kabi tozalaydi, toki ular Rabbiyga solihlikda nazr keltirsinlar. Shunda Yahudo va Quddusning nazri Rabbiyga qadimgi kunlardagidek, avvalgi yillardagidek manzur bo‘ladi. Malaki 3:1–4.
John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.
Yahyo Cho‘mdiruvchi Masihning to‘satdan kelib, O‘z ma’badini poklashi uchun yo‘lni tayyorladi. Masih xizmatining boshida va oxirida ma’badning poklanishi Malaki kitobining uchinchi bobidagi bashoratning amalga oshishi edi. Yahyo Leviy o‘g‘illarini poklash uchun ahdning xabarchisiga yo‘l tayyorlagan xabarchi edi.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘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.’ Malachi 3:1–3.” The Desire of Ages, 161.
“Ma’badni poklashda Iso O‘zining Masih sifatidagi vazifasini e’lon qilar va O‘z ishiga kirishar edi. Ilohiy Huzurning maskani bo‘lishi uchun bunyod etilgan o‘sha ma’bad Isroil va butun dunyo uchun ibratli bir dars bo‘lishi ko‘zda tutilgan edi. Azaldan beri Xudoning maqsadi shu ediki, yaratilgan har bir mavjudot, porloq va muqaddas serafdan tortib insongacha, Yaratganning ichida istiqomat qiladigan ma’badi bo‘lsin. Gunoh tufayli insoniyat Xudo uchun ma’bad bo‘lishdan to‘xtadi. Yovuzlik bilan qoraygan va bulg‘angan inson qalbi endi Ilohiy Zotning ulug‘vorligini namoyon etmay qo‘ydi. Ammo Xudo O‘g‘lining mujassam bo‘lishi orqali Osmonning maqsadi bajo bo‘ladi. Xudo insoniyat ichida istiqomat qiladi va najotkor inoyat orqali inson qalbi yana Uning ma’badiga aylanadi. Xudo Quddusdagi ma’badni har bir jon uchun ochiq bo‘lgan ulug‘ taqdirning uzluksiz guvohi bo‘lishi uchun belgilagan edi. Ammo yahudiylar o‘zlari shunchalik faxrlanib qaragan bu binoning ma’nosini anglamagan edilar. Ular o‘zlarini Ilohiy Ruh uchun muqaddas ma’badlar sifatida topshirmadilar. Nopok savdo-sotiqning shovqin-suroni bilan to‘lgan Quddus ma’badining hovlilari hissiy ehtiroslar va nopok xayollar borligi bilan bulg‘angan qalb ma’badini haddan tashqari haqqoniy tarzda ifoda etar edi. Ma’badni dunyoning oldi-sotdisi bilan shug‘ullanuvchi xaridor va sotuvchilaridan poklab, Iso yurakni gunohning bulg‘anishidan — jonni buzadigan dunyoviy istaklardan, xudbin shahvatlardan, yovuz odatlardan — poklash haqidagi O‘z vazifasini e’lon qildi. ‘Sizlar izlayotgan Rabbiy to‘satdan O‘z ma’badiga keladi; ha, sizlar orzu qilayotgan ahd Elchisi keladi; mana, U keladi, deydi lashkarlar Egasi bo‘lgan Rabbiy. Lekin Uning keladigan kuniga kim bardosh bera oladi? U zohir bo‘lganda kim tik tura oladi? Chunki U erituvchining olovidek va kir yuvuvchilarning ishqoridekdir. U kumushni eritib tozalovchi kabi o‘tiradi; U Levi o‘g‘illarini poklaydi, ularni oltin va kumush singari tozalaydi.’ Malaki 3:1–3.” Asrlar istagi, 161.
John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.
Yahyo Cho‘mdiruvchi Masihning kutilmaganda kelib, O‘z ma’badini poklashi uchun yo‘lni tayyorlagan xabarchi edi; Uilyam Miller esa Masihning 1844-yil 22-oktabrda kutilmaganda Eng Muqaddas Joyga kelishi uchun xuddi shunday tayyorgarlik ishini amalga oshirdi.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Doniyor 8:14 da ko‘rsatilganidek, muqaddasxonani poklash uchun Masihning bizning Buyuk Ruhoniyimiz sifatida eng muqaddas joyga kelishi; Doniyor 7:13 da bayon etilganidek, Inson O‘g‘lining Qadimiy Kunlar huzuriga kelishi; va Malaki tomonidan bashorat qilinganidek, Rabbiyning O‘z ma’badiga kelishi — bularning barchasi ayni bir hodisaning tasvirlaridir; va bu, shuningdek, Matto 25 dagi o‘n bokira haqidagi masalda Masih tasvirlagan kuyovning nikohga kelishi bilan ham ifodalangan.” Buyuk Kurash, 426.
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
Yuhanno va Miller Malakiyoda ifodalangan poklanishni timsolladilar; u esa hozirgi tariximizda ayni damda amalga oshirilmoqda.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Payg‘ambar shunday deydi: ‘Men osmondan tushib kelayotgan boshqa bir farishtani ko‘rdim; uning qudrati buyuk edi, yer esa uning ulug‘vorligidan yorishdi. U baland ovoz bilan kuchli hayqirib dedi: Buyuk Bobil qulagan, qulagan, va jinlarning maskaniga aylangan’ (Vahiy 18:1, 2). Bu ikkinchi farishta tomonidan berilgan ayni o‘sha xabardir. Bobil qulagan, ‘chunki u barcha xalqlarga o‘z zinosi g‘azabining sharobidan ichirdi’ (Vahiy 14:8). Bu sharob nima? — Uning soxta ta’limotlaridir. U dunyoga to‘rtinchi amrning Shabbati o‘rniga soxta shanbani bergan va Shayton dastlab Adanda Momo Havoga aytgan yolg‘onni — jonning tabiiy o‘lmasligi haqidagi yolg‘onni — takrorlagan. U shunga o‘xshash ko‘plab xatolarni uzoq-uzoqlarga yoyib yubordi, ‘inson amrlarini ta’limot deb o‘rgatib’ (Matto 15:9).”
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Iso O‘zining ommaviy xizmatini boshlaganida, Ma’badni uning muqaddaslikka qarshi qilingan tahqirli bulg‘anishidan pokladi. Uning xizmatidagi so‘nggi amallar orasida Ma’badning ikkinchi bor poklanishi ham bor edi. Shunday qilib, dunyoni ogohlantirish uchun bajariladigan so‘nggi ishda jamoatlarga ikkita alohida da’vat qilinadi. Ikkinchi farishtaning xabari shunday: ‘Bobil quladi, quladi, o‘sha buyuk shahar, chunki u barcha xalqlarga o‘z zinosi g‘azabining sharobidan ichirdi’ (Vahiy 14:8). Va uchinchi farishta xabarining baland nidosida osmondan bir ovoz eshitiladi: ‘Undan chiqinglar, ey Mening xalqim, toki uning gunohlariga sherik bo‘lmanglar va uning balolaridan ulush olmanglar. Chunki uning gunohlari osmonga qadar yetdi, va Xudo uning nohaqliklarini esladi’ (Vahiy 18:4, 5).” Selected Messages, 2-kitob, 118.
The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.
Masih xizmatidagi ma’badning ikki marta poklanishi va Millerchilar tarixidagi ma’badning ikki marta poklanishi Malaki kitobining uchinchi bobining bajo keltirilishi bo‘lib, 2001-yil 11-sentabrda Nyu-York shahrining ulkan binolari Xudoning bir tegishi bilan qulatilganida va Vahiy kitobining o‘n sakkizinchi bobidagi qudratli farishta yer yuzini o‘zining ulug‘vorligi bilan yoritish uchun tushganida boshlangan ma’badning ikki marta poklanishiga ishora qiladi. Boshqa narsalar qatorida, bu Adventizmning Laodikiya ilohiyotchilari taqdim etadigan afsonalar to‘plamini rad etadi; ular Ellen Uayt Rabbiyning buyuk va dahshatli kunidan oldin kelishi kerak bo‘lgan Ilyos payg‘ambar edi, deb da’vo qiladilar. Vahiy kitobining o‘n sakkizinchi bobidagi farishta tushganida sodir bo‘ladigan ma’badning poklanishi Ellen Uayt dafn etilganidan sakson olti yil o‘tib boshlangan edi.
John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.
Yahyo Cho‘mdiruvchi va uning shogirdlari, Miller va milleriylar hamda Future for America ahdning Xabarchisi to‘satdan O‘z ma’badiga kelib, uni muqaddaslikka qarshi qilingan tahqirdan poklashi uchun yo‘lni tayyorlaydigan xabarchilarni ifodalaydi.
Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.
Ilyos timsol sifatida bir insonni ifodalaydi. U oddiy hayot yo‘lidan chaqirilgan, ruhoniy ilohiyotchi bo‘lmagan bir insonni ifodalaydi. Uning xizmati eng oliy hokimiyat tomonidan berilgan qoidalar bo‘lgan to‘g‘ri Muqaddas Kitobiy metodologiyani namoyon etadi. Uning xizmati hozirgi Laodikiya ruhoniyligining afsona, urf-odat va an’analar metodologiyasiga qarshi turadi. U chetlab o‘tilgan tanlangan xalqning qoldiqlaridan yangi tanlangan xalqni ko‘tarib chiqaradigan poklanish jarayoniga yo‘l tayyorlaydi. Bu poklanish jarayoni to‘satdan sodir bo‘lish kontekstida belgilangan.
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
Ilyos, shuningdek, Xudo tomonidan maxsus ravishda o‘rnatilgan va Xudoning mutlaq o‘ziga xos xizmati sifatida belgilangan bir xizmat hamda bir ishni ifodalaydi.
We will demonstrate this in the history of the Millerites in the next article.
Buni keyingi maqolada milleritchilar tarixida ko‘rsatib beramiz.
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
Kechki qurbonlik keltirish paytida, Ilyos payg‘ambar yaqin kelib, dedi: “Ey Ibrohim, Ishoq va Isroilning Egasi Xudo, bugun ma’lum bo‘lsinki, Sen Isroilda Xudosan, men esa Sening qulingman, va bu ishlarning barchasini Sening kalomingga binoan qilganman.” 1 Shohlar 18:36.