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 keltiriladigan paytda Ilyos payg‘ambar yaqin kelib, shunday dedi: “Ey Ibrohimning, Ishoqning va Isroilning Egasi bo‘lgan 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.
We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.
Biz Ilyosning timsol sifatidagi xususiyatlarini aniqlab kelmoqdamiz. Ana shu xususiyatlardan biri shuki, Ilyos, Yahyo Cho‘mdiruvchi va Uilyam Millerning xizmati hamda xabari hukm vositalari bo‘lgan. Ularning xabari Egamiz tomonidan o‘zlariga tegishli tarixlarni sinash uchun qo‘llanilgan. Iso aytdiki, agar U kelmaganida edi, u holda bahslashuvchan yahudiylarning gunohi bo‘lmas edi.
If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.
Agar Men kelib, ularga gapirmagan bo‘lganimda, ularda gunoh bo‘lmas edi; ammo endi ular o‘z gunohlari uchun hech qanday uzrga ega emaslar. Yuhanno 15:22.
Ezekiel identifies the same principle for the quibbling Jews of his history.
Hizqiyol o‘z davridagi mayda-chuyda e’tirozlar bilan ovora bo‘lgan yahudiylarga nisbatan ham ayni o‘sha tamoyilni ko‘rsatadi.
For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.
Chunki ular uyatsiz bolalar va qattiqqalbdirdirlar. Men seni ularning oldiga yuboraman; sen esa ularga deysan: Egamiz Rabbiy shunday demoqda. Ular esa, xoh eshitsalar, xoh quloq solmasalar ham, (chunki ular isyonkor xonadondir,) baribir o‘z oralariда payg‘ambar bo‘lganini bilib qo‘yadilar. Hizqiyo 2:4, 5.
The symbolism of Elijah includes his role as an instrument of judgment.
Ilyosning ramziyligi uning hukm ijrochisi sifatidagi vazifasini ham o‘z ichiga oladi.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
“Uchinchi farishtaning xabarini e’lon qilish bilan mashg‘ul bo‘lganlar, Muqaddas Yozuvlarni Ota Miller qabul qilgan ayni shu reja asosida tadqiq etmoqdalar. “Views of the Prophecies and Prophetic Chronology” nomli kichik kitobda Ota Miller Muqaddas Kitobni o‘rganish va talqin etish uchun quyidagi sodda, ammo aqlga muvofiq va muhim qoidalarni bayon qiladi:
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“‘1. Har bir so‘z Muqaddas Kitobda taqdim etilgan mavzuga nisbatan o‘ziga xos munosib ahamiyatga ega bo‘lishi kerak; 2. Butun Muqaddas Yozuv zarurdir va uni tirishqoq tatbiq hamda tadqiq orqali tushunish mumkin; 3. Muqaddas Yozuvda vahiy qilingan hech narsa imonda so‘ragan, ikkilanmaydiganlardan yashirilmaydi ham, yashirilishi ham mumkin emas; 4. Ta’limotni tushunish uchun, bilishni istagan mavzu bo‘yicha barcha oyatlarni bir joyga to‘plang, so‘ng har bir so‘zga o‘zining munosib ta’sirini berishga yo‘l qo‘ying; va agar siz o‘z nazariyangizni hech bir zidliksiz shakllantira olsangiz, xatoda bo‘lishingiz mumkin emas; 5. Muqaddas Yozuv o‘zining sharhlovchisi bo‘lishi kerak, chunki u o‘zi uchun o‘zi mezondir. Agar men menga sharhlab berishi uchun bir muallimga tayanadigan bo‘lsam, va u uning ma’nosini taxmin qilsa, yoki mazhabiy e’tiqodi sababli uni shunday bo‘lishini istasa, yoxud dono deb hisoblanishni xohlasa, unda uning taxmini, istagi, e’tiqodi yoki donoligi mening mezonim bo‘ladi, Muqaddas Kitob esa emas.’”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
“Yuqorida keltirilganlar ushbu qoidalarning bir qismidir; va Muqaddas Kitobni o‘rganishimizda bayon etilgan tamoyillarga barchamiz quloq tutishimiz maqsadga muvofiq bo‘ladi.
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
“Haqiqiy imon Muqaddas Yozuvlarga asoslangandir; ammo Shayton Muqaddas Yozuvlarni buzib talqin qilish va xatoni kiritish uchun shunchalik ko‘p hiyla-usullardan foydalanadiki, agar kimdir ular aslida nimani o‘rgatayotganini bilmoqchi bo‘lsa, nihoyatda katta ehtiyotkorlik zarur bo‘ladi. Bu zamonning buyuk aldanishlaridan biri — tuyg‘uga haddan tashqari berilish va Xudoning kalomining ravshan bayonotlarini, o‘sha kalom tuyg‘u bilan mos kelmagani uchun, e’tiborsiz qoldirgan holda o‘zini samimiy deb da’vo qilishdir. Ko‘plarning imoni uchun hissiyotdan boshqa poydevori yo‘q. Ularning dini hayajondan iborat; o‘sha hayajon so‘ngach, ularning imoni ham yo‘qoladi. Tuyg‘u somon bo‘lishi mumkin, ammo Xudoning kalomi bug‘doydir. Va payg‘ambar: ‘Somonning bug‘doyga nima aloqasi bor?’ — deydi.”
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
“Hech kim o‘zida bo‘lmagan va ega bo‘lishi ham mumkin bo‘lmagan nur hamda bilimga quloq solmagani uchun mahkum qilinmaydi. Ammo ko‘plar Masihning elchilari ularga taqdim etayotgan haqiqatga itoat etishni rad etadilar, chunki ular dunyoning mezoniga moslashishni istaydilar; va ularning ongiga yetib kelgan haqiqat, qalbda porlagan nur, Qiyomatda ularni mahkum etadi. Bu oxirgi kunlarda biz barcha asrlar davomida porlab kelgan jamlangan nurga egamiz, va shunga muvofiq ravishda mas’ul tutilamiz. Muqaddaslik yo‘li dunyo bilan bir sathda emas; u ko‘tarilgan yo‘ldir. Agar biz shu yo‘lda yursak, agar biz Egamizning amrlari yo‘lida yugursak, ‘solihlarning yo‘li esa porlayotgan nur kabidir, u to to‘la kunga qadar tobora yorishib boradi’, degan so‘zlarning to‘g‘riligini topamiz.” Review and Herald, November 25, 1884.
We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.
Biz “hech qachon ega bo‘lmagan” va “qo‘lga kirita olmagan” “yorug‘lik va bilimga quloq solmaganimiz uchun mahkum qilinmaymiz.” Bu bayonotdagi muhim jihat “qo‘lga kirita olmagan” degan ifodadir. Ilyos, Yahyo va Miller o‘zlariga tegishli avlodlar uchun qo‘lga kiritish mumkin bo‘lgan yorug‘likni ifodalaydi. Ularning xabarining mavjudligi Amerika Qo‘shma Shtatlarida huquqiy jihatdan “asosli ravishda inkor etish imkoniyati” deb ataladigan niqobni olib tashladi. Ilyos xabari namoyon bo‘ladigan har qanday avlodda u har qanday “asosli ravishda inkor etish imkoniyati”ni yo‘q qiladi va shu tariqa butun avlodni o‘sha paytda taqdim etilgan yorug‘lik uchun javobgar qiladi.
“My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).
“Bir vaqtlar akam, ishontirib qo‘yilishidan qo‘rqib, biz tutib kelayotgan ta’limot haqida hech narsa eshitmasligini aytgan edi. U yig‘ilishlarga kelmas, va’z-nasihatlarni tinglamas edi; ammo keyinchalik u, ularni eshitganida qanday aybdor bo‘lgan bo‘lsa, xuddi shunday aybdor ekanini ko‘rganini bayon qildi. Xudo unga haqiqatni bilish imkonini bergan edi, va U uni shu imkoniyat uchun javobgar tutadi. Oramizda hozir muhokama qilinayotgan ta’limotlarga nisbatan oldindan salbiy fikrda bo‘lganlar ko‘p. Ular eshitish uchun kelmaydilar, xotirjamlik bilan tekshirib ko‘rmaydilar, balki o‘z e’tirozlarini qorong‘ilikda ilgari suradilar. Ular o‘z mavqelaridan mutlaqo mamnundirlar. ‘Sen: Men boyman, boyib ketganman va hech narsaga muhtoj emasman, deysan; holbuki, o‘zingning naqadar baxtsiz, ayanchli, kambag‘al, ko‘r va yalang‘och ekaningni bilmaysan. Boy bo‘lishing uchun Mendan olovda toblangan oltin sotib olishingni; kiyinishing va yalang‘ochligingning uyati ko‘rinib qolmasligi uchun oq kiyim sotib olishingni; hamda ko‘rishing uchun ko‘zlaringga surtadigan surma sotib olishingni senga maslahat beraman. Men sevganlarimning hammasini fosh qilaman va tarbiyalayman. Shuning uchun g‘ayratli bo‘l va tavba qil’ (Vahiy 3:17–19).
“This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.
“Bu Muqaddas Yozuv xabarning sasini eshitib yashaydigan, ammo uni tinglash uchun kelmaydiganlarga taalluqlidir. Qaerdan bilasizki, Rabbiy O‘z haqiqatining yangi dalillarini berayotgan, uni yangi bir manzarada joylashtirayotgan emas, toki Rabbiyga yo‘l hozirlangan bo‘lsin? Xudoning xalqi saflari orasiga yangi nur singdirilishi uchun qanday rejalar tuzdingiz? Xudo O‘z farzandlariga nur yubormaganiga sizda qanday dalil bor? Har qanday o‘ziga kifoyalanish, manmanlik va fikr kibrini chetga surish kerak. Biz Isoning oyoqlari oldiga kelib, yuragi muloyim va kamtar bo‘lgan Undan ta’lim olishimiz kerak. Iso O‘z shogirdlariga ravvinlar o‘z shogirdlarini o‘rgatgandek ta’lim bermadi. Yahudiylarning ko‘plari Masih najot sirlarini ochib berayotganida kelib tingladilar, ammo ular o‘rganish uchun kelmadilar; ular tanqid qilish uchun, Undan qandaydir nomuvofiqlik topib olish uchun keldilar, toki odamlar ongida Unga nisbatan xurofot uyg‘otishga biror narsa topsinlar. Ular o‘z bilimlaridan mamnun edilar, ammo Xudoning farzandlari Haqiqiy Cho‘ponning ovozini bilishlari kerak. Bu Xudo oldida ro‘za tutib, ibodat qilish nihoyatda munosib bo‘ladigan vaqt emasmi? Biz ixtilof xavfi ostidamiz, bahsli masalada taraf olish xavfi ostidamiz; shunday ekan, haqiqat nima ekanini bilishimiz uchun, qalbni xor etgan holda, jiddiylik bilan Xudoni izlashimiz kerak emasmi?” Selected Messages, 1-kitob, 413.
Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.
Ilyos xabarini ifodalovchilar ahdning Xabarchisi ma’badni poklashi uchun yo‘lni tayyorlaydigan poklanish jarayonida hukm vositalaridir. Ma’badni poklash ishini amalga oshirishda hozirgi haqiqatning nuri ochib beriladi. Agar u ochib berilmaganida, Masih poklashni izlagan va izlayotganlar o‘z-o‘zini aldashdan iborat Laodikiya libosini saqlab qolgan bo‘lur edilar. Ilyos hukm vositasi sifatida haqiqatni taqdim etadigan xizmatni ramziy bildiradi. Shuning uchun bizga Yahyo payg‘ambarning xabarini rad etganlar Iso ta’limotidan foyda ko‘ra olmaganlari bildirilgan.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus.” Early Writings, 258.
“Menga Masihning birinchi kelishi haqidagi e’lon yana eslatib ko‘rsatildi. Yuhanno Ilyosning ruhi va qudratida Iso uchun yo‘lni tayyorlashga yuborilgan edi. Yuhannoning guvohligini rad etganlar Isoning ta’limotlaridan foyda ko‘rmadilar.” Early Writings, 258.
In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.
Xudoning xalqining poklanishini timsollovchi bashoratli tarixlarda hozirgi haqiqat xabari muhridan ochiladi; bu xabar avlodni zulmatni yoki nurni tanlash uchun javobgar qiladi.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Ammo sen, ey Doniyor, so‘zlarni yashir va kitobni oxirzamon vaqtigacha muhrlab qo‘y: ko‘plar u yoqdan bu yoqqa yugurib yuradilar, va bilim ko‘payadi…. Va u dedi: Yo‘ling bilan ket, Doniyor; chunki bu so‘zlar oxirzamon vaqtigacha yopiq va muhrlangan. Ko‘plar poklanadilar, oppoq qilinadilar va sinaladilar; ammo fosiqlar fosiqlik qiladilar: va fosiqlardan hech biri tushunmaydi; ammo donolar tushunadilar. Doniyor 12:4, 9, 10.
Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “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.”
O‘z avlodlari uchun Ilyos xabarini ifoda etadiganlar Masih tomonidan Uning elchilari sifatida tan olinadilar, toki U ularni hukm vositalari sifatida ishlatsin. Ilyos: “Bugun ma’lum bo‘lsinki, Sen Isroilda Xudosan, men esa Sening qulingman, va bu ishlarning barchasini Sening kalomingga binoan qilganman”, — deganida, aynan shuni bayon etayotgan edi.
This truth is also set forth by Jesus concerning John the Baptist.
Bu haqiqat Iso tomonidan Yahyo Cho‘mdiruvchi haqida ham bayon etilgan.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.
Ular ketayotganlarida, Iso xaloyiqga Yahyo haqida so‘zlay boshladi: Sizlar sahroga nimani ko‘rgani chiqqan edingizlar? Shamol tebratayotgan qamishnimi? Ammo sizlar nimani ko‘rgani chiqqan edingizlar? Yumshoq kiyimlarga o‘ralgan odamnimi? Mana, yumshoq kiyim kiyadiganlar shohlar saroylaridadir. Ammo sizlar nimani ko‘rgani chiqqan edingizlar? Payg‘ambarnimi? Ha, sizlarga aytaman, payg‘ambardan ham ulug‘roq zotni. Chunki yozilganki: Mana, Men Sening yuzing oldidan O‘z elchimni yuboraman, u Sendan oldin yo‘lingni tayyorlaydi. Matto 11:7–10.
John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.
Yuhanno payg‘ambardan ham ortiq edi; u hukmning bir vositasi edi, va uning xizmati o‘z avlodiga tanitildi, chunki ular uni ko‘rish uchun sahroga chiqqan edilar; xuddi butun Isroil Axabning amri bilan Karmelga kelganidek. William Miller 1798-yilda muhrdan yechilgan bilimning ortishini tushundi. U bilim ortib borar ekan, Xudoning Kalomida u yoqdan bu yoqqa yuguradiganlarni ifoda etdi. Uning xabari bashoratli vaqtga asoslangan edi, va 1840-yilda uning xabari hamda xizmati o‘z avlodi oldiga shunday tarzda qo‘yildiki, butun protestant olami uning metodologiyasi ish beradimi-yo‘qmi, deb kuzatdi. Bu tasdiqlangach, uning xabari butun dunyo bo‘ylab yoyildi.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“1840-yilda bashoratning yana bir diqqatga sazovor amalga oshishi keng qiziqish uygʻotdi. Bundan ikki yil avval, ikkinchi kelishni va’z qilayotgan yetakchi xizmatchilardan biri bo‘lgan Josiah Litch Vahiy 9-bobning bir sharhini nashr etib, Usmonli imperiyasining qulashini oldindan aytgan edi. Uning hisob-kitoblariga ko‘ra, bu qudrat ... 1840-yil 11-avgustda ag‘darilishi kerak edi, o‘sha paytda Konstantinopoldagi Usmonli hokimiyatining sinishi kutilishi mumkin. Va men ishonamanki, aynan shunday bo‘lib chiqadi.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Belgilangan ayni vaqtda Turkiya o‘z elchilari orqali Yevropaning ittifoqchi davlatlari himoyasini qabul qildi va shu tariqa o‘zini xristian xalqlarining nazorati ostiga qo‘ydi. Bu hodisa bashoratni aynan bajo keltirdi. Bu ma’lum bo‘lgach, ko‘plab kishilar Miller va uning hamfikrlari qabul qilgan bashoratlarni talqin qilish tamoyillarining to‘g‘riligiga ishonch hosil qildilar va advent harakatiga ajoyib bir turtki berildi. Ilmli va martabali kishilar Millerga qo‘shilib, uning qarashlarini ham va’z qilishda, ham nashr etishda ishtirok etdilar, va 1840 yildan 1844 yilgacha bu ish tez sur’atlar bilan kengaydi.” The Great Controversy, 334, 335.
From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.
“1840 yildan 1844 yilgacha” Vahiy kitobining o‘ninchi bobidagi “yetti momaqaldiroq” tarixini ifodalaydi. O‘sha tarixda Malakiyning uchinchi bobida hamda Masihning ma’badni ikki bor poklaganida ifodalangan poklanish jarayoni boshlangan edi. Poklanish jarayoni Millarning bir kun — bir yil tamoyilini tushunishiga asoslangan, izchil davom etuvchi sinov jarayoni edi. Ilyos xabarini ifodalovchilar ahdning Xabarchisi O‘z ma’badiga to‘satdan kelishi uchun yo‘l tayyorlaydilar va ular ahdning Xabarchisi tomonidan nurdan ko‘ra zulmatni tanlaganlarni haydab chiqarish uchun qo‘llaniladigan hukm qurolining timsolidir.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
Men sizlarni tavbaga olib kelish uchun suv bilan cho‘mdiraman; ammo mendan keyin Keladigan mendan qudratlidir, men Uning oyoq kiyimlarini ko‘tarishga ham loyiq emasman; U sizlarni Muqaddas Ruh va olov bilan cho‘mdiradi. Uning sovuradigan kuragi O‘z qo‘lidadir, va U O‘z xirmonini batamom tozalab, bug‘doyini omboriga yig‘adi; ammo somonni so‘nmas olov bilan kuydiradi. Matto 3:11, 12.
In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.
Yuhanno 6:66 da ifodalangan Masihning kunlarida, U boshqa har qanday davrdagidan ko‘ra ko‘proq shogirdlarini yo‘qotdi. Yuhannoning ushbu parchasi sharhlangan “Asrlar orzusi”da, shogirdlarning ketib qolishiga aynan bashoratni tatbiq etish uslubiyati sabab bo‘lgan edi. Ular zohiriyning ruhiyni ifoda etishini anglay olmadilar, havoriy Pavlusga ko‘ra esa zohiriy narsa ruhiy narsadan oldin keladi.
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.
Shunday qilib yozilganki: Birinchi odam — Odam — tirik jon bo‘ldi; oxirgi Odam esa hayot baxsh etuvchi Ruh bo‘ldi. Biroq avval ruhiy bo‘lgani emas, balki tabiiy bo‘lgani keladi; undan keyin esa ruhiy bo‘lgani. 1 Korinfliklarga 15:45, 46.
Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:
Yahudiylar xohlamaganlari va shu bois qodir bo‘lmaganlari uchun, Masih O‘zini yemoq lozim bo‘lgan osmon noni ekanini bildirganida, Uni tushunishdan bosh tortdilar. Urf-odatlar va an’analar Masihning O‘zi qo‘llagan uslubiyatdan ustun keldi. Bu tarix haqida Sister White shunday yozgan:
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
“Ularning imonsizligi omma oldida fosh etilgani sababli, bu shogirdlar Isodan yanada ko‘proq begonalashdilar. Ular nihoyatda norozi bo‘ldilar va Najotkorga ozor yetkazishni hamda farziylarning g‘arazini qondirishni istab, Unga orqa o‘girib, mensimaslik bilan Uni tark etdilar. Ular o‘z tanlovlarini qilgan edilar: ruhsiz shaklni, mag‘zsiz po‘stloqni tanlagan edilar. Ularning qarori keyinchalik hech qachon o‘zgarmadi; chunki ular endi Iso bilan birga yurmadilar.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Uning qo‘lida o‘z xirmonini sovuradigan sovurqisi bor; va U O‘z xirmonini butkul tozalab, bug‘doyini omborga yig‘adi.’ Matto 3:12. Bu poklanish davrlaridan biri edi. Haqiqat so‘zlari orqali somon bug‘doydan ajratilayotgan edi. Tanbehni qabul qilish uchun haddan tashqari behuda va o‘zini oqlovchi bo‘lganlari, kamtarlik hayotini qabul qilish uchun esa dunyoni haddan tashqari sevganlari sababli, ko‘plar Isodan yuz o‘girdilar. Hozir ham ko‘plar xuddi shunday qilmoqdalar. Bugun jonlar Kafarnahumdagi sinagogada bo‘lgan o‘sha shogirdlar singari sinovdan o‘tkazilmoqda. Haqiqat qalbga yetkazilganda, ular o‘z hayotlari Xudoning irodasiga muvofiq emasligini ko‘radilar. Ular o‘zlarida to‘liq bir o‘zgarish zarurligini ko‘radilar; ammo ular o‘zidan kechishni talab etadigan bu ishni zimmasiga olishga tayyor emaslar. Shu bois gunohlari fosh etilganda g‘azablanadilar. Ular, xuddi o‘sha shogirdlar Isodan ketganlaridek, xafa bo‘lib ketadilar va: ‘Bu qattiq so‘zdir; buni kim eshita oladi?’ — deb noliydilar.” The Desire of Ages, 392.
It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.
Levi o‘g‘illarini olov bilan poklaydigan — Malakining ahd xabarchisidir. U o‘z xirmonini batamom tozalab, bug‘doyni somondan ajratadi. U bu ishni sovurqi bilan amalga oshiradi. Ajratishni bajaradigan narsa sovurqidir, va sovurqi — U Levi o‘g‘illarini poklaydigan har bir tegishli tarix uchun hozirgi haqiqat xabaridir. Sovurqi — hukm asbobini ifoda etuvchi Ilyos xabari va xabarchilaridir.
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 xabarchimni yuboraman, va u Mening oldimda yo‘lni hozirlaydi; va sizlar izlayotgan Rabbiy to‘satdan O‘z ma’badiga keladi, ya’ni sizlar zavqlanadigan ahdning Xabarchisi; mana, U keladi, deydi Sarvari Olam. Lekin Uning keladigan kuniga kim bardosh bera oladi? Va U zohir bo‘lganda kim tik tura oladi? Chunki U erituvchining oloviga o‘xshaydi, va kir yuvuvchilarning ishqoriga o‘xshaydi. Va U kumushni eritib tozalovchi kabi o‘tiradi; U Levining o‘g‘illarini poklaydi va ularni oltin hamda kumush kabi tozalaydi, toki ular Egamizga solihlikda nazr keltirsinlar. Shunda Yahudo va Quddusning nazri Egamizga qadimgi kunlardagidek va avvalgi yillardagidek maqbul bo‘ladi. Malaki 3:1–4.
The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.
Yahyo Cho‘mdiruvchidan keyin keladigan Zot O‘z xirmonini kurak bilan tozalovchi va zargarning oloviga o‘xshagan Zotdir. Poklash jarayoni ahdning xabarchisi tomonidan amalga oshiriladi, va shu bois bu, Rabbiyning yangi tanlangan ahd xalqi bilan ahd tuzishga kirishayotgan bir tarixni ko‘rsatadi. Qadimgi Isroil Misr qulligidan xalos qilinganda, o‘sha muqaddas tarixning mavzularidan biri “to‘ng‘ich” masalasi edi. Bu xoh Misrning to‘ng‘ichlarining o‘limi bo‘lsin, xoh Xudoning Isroilni O‘zining to‘ng‘ichi deb atashi bo‘lsin.
And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.
Fir’avnga shunday degin: Egamiz shunday deydi: Isroil — Mening o‘g‘lim, to‘ng‘ichimdir. Men senga aytaman: O‘g‘limni qo‘yib yubor, toki U Menga xizmat qilsin. Agar uni qo‘yib yuborishdan bosh tortsang, mana, Men sening o‘g‘lingni, ya’ni to‘ng‘ichingni o‘ldiraman. Chiqish 4:22, 23.
When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.
Xudo Misrdan qutqarish chog‘ida Isroil bilan ahd tuzganida, ilohiy reja shundan iborat ediki, har bir qabilaning har bir to‘ng‘ich o‘g‘li ruhoniylik xizmatiga bag‘ishlanardi. Ammo oltin buzoq isyonida, isyon qarshisida Musoning tomonida faqat Levi qabilasi turdi. Ularning sadoqati uchun Xudo har bir qabiladan har bir to‘ng‘ich ruhoniylikka bag‘ishlanishi haqidagi O‘z rejasini bekor qildi, boshqa qabilarni chetlab o‘tib, ruhoniylikning mutlaq huquqini Levi qabilasiga berdi. Ahdning xabarchisi Levi o‘g‘illarini poklaganida, bu avvalgi ahd xalqining bir chetga surilib, yangi ahd xalqining ajratib olinayotgan tarixini ifodalaydi. Bu holat Yahyo Cho‘mdiruvchi bilan, Milleriylar bilan yuz bergan va bir yuz qirq to‘rt ming bilan ham yuz beradi. 1840 yildan 1844 yilgacha Uilyam Millerga berilgan bashoratli xabarning sinovchi masalasi orqali bir poklanish jarayoni boshlangan edi. Bu jarayon 1844 yil 22 oktyabrda Rabbiyning O‘z ma’badiga to‘satdan kelishiga olib keldi, ammo poklanish jarayoni 1863 yilgacha yakunlanmadi.
“Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.
“Daniel 8:14 dagi: ‘Ikki ming uch yuz kecha-kunduzgacha; shundan so‘ng muqaddas maskan poklanadi’, degan bashorat ham, birinchi farishtaning: ‘Xudodan qo‘rqinglar va Unga ulug‘vorlik beringlar; chunki Uning hukm soati keldi’, degan xabari ham Masihning eng muqaddas joydagi xizmatiga, tergov hukmiga ishora qilgan edi, Uning O‘z xalqini qutqarish va fosiqlarni halok etish uchun kelishiga emas. Xato bashoratli davrlarni hisoblashda emas, balki 2300 kunning oxirida yuz berishi lozim bo‘lgan voqeani tushunishda bo‘lgan edi. Ana shu xato tufayli imonlilar umidsizlikka tushdilar, biroq bashorat oldindan aytgan hamma narsa va ular Muqaddas Bitikka ko‘ra kutishga haqli bo‘lgan hamma narsa bajo keltirilgan edi. Ular o‘z umidlarining puchga chiqqanidan nola qilayotgan ayni paytda, xabarda oldindan aytilgan va Rabbiy O‘z bandalariga mukofot berish uchun zohir bo‘lishidan oldin bajo keltirilishi lozim bo‘lgan voqea sodir bo‘lgan edi.”
“Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.
“Masih ular kutganlaridek yerga emas, balki timsolda oldindan ko‘rsatilganidek, osmondagi Xudoning ma’badining Eng Muqaddas joyiga kelgan edi. Doniyor payg‘ambar Uni shu vaqtda Qadimiy kunlar Egasi huzuriga kelayotgan holda tasvirlaydi: ‘Men tungi vahiylarda ko‘rdim, va mana, inson O‘g‘liga o‘xshash Zot osmon bulutlari bilan kelar edi va keldi’ — yerga emas, balki — ‘Qadimiy kunlar Egasiga; va Uni Uning huzuriga yaqinlashtirdilar.’ Doniyor 7:13.”
“This coming is foretold also by the prophet Malachi: ‘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.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.
“Bu kelish Malaki payg‘ambar tomonidan ham bashorat qilingan: ‘Sizlar izlayotgan Rabbiy O‘z ma’badiga to‘satdan keladi, ya’ni sizlar zavqlanadigan ahd Xabarchisi; mana, U keladi, deydi lashkarlar Egasi bo‘lgan Rabbiy.’ Malaki 3:1. Rabbiyning O‘z ma’badiga kelishi Uning xalqi uchun to‘satdan, kutilmaganda bo‘ldi. Ular Uni o‘sha yerda kutmayotgan edilar. Ular Uni yerga kelib, “Xudoni tanimaydiganlardan va Xushxabarga itoat qilmaydiganlardan alangali olov ichida qasos olish” uchun keladi, deb kutgan edilar.” 2 Salonikaliklarga 1:8.
“But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.
“Ammo xalq o‘z Rabbisini kutib olishga hali tayyor emas edi. Ular uchun hali ado etilishi lozim bo‘lgan bir tayyorgarlik ishi bor edi. Ularning fikrlarini osmondagi Xudoning ma’badiga yo‘naltiradigan nur berilishi kerak edi; va ular imon orqali o‘sha yerda O‘zining xizmatini bajo keltirayotgan Oliy Ruhoniysiga ergashar ekanlar, ularga yangi burchlar ochib berilardi. Jamoatga yana bir ogohlantirish va ta’lim xabari berilishi kerak edi.
“Says the prophet: ‘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.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.
“Payg‘ambar shunday deydi: ‘Uning keladigan kuni kim bardosh bera oladi? U zohir bo‘lganda kim tik tura oladi? Chunki U erituvchining oloviga va kir yuvuvchilarning ishqoriga o‘xshaydi. U kumushni eritib, poklovchi kabi o‘tiradi; Levi o‘g‘illarini poklaydi, ularni oltin va kumush kabi tozalaydi, toki ular Rabbiyga solihlikda nazr keltirsinlar.’ Malaki 3:2, 3. Yuqoridagi muqaddas maskanda Masihning shafoati to‘xtaganda, o‘sha paytda yer yuzida yashayotganlar muqaddas Xudoning huzurida vositachisiz turishlari lozim bo‘ladi. Ularning liboslari dog‘siz bo‘lishi, ularning fe’l-atvori sepilish qoni orqali gunohdan poklangan bo‘lishi kerak. Xudoning inoyati va o‘zlarining tirishqoq sa’y-harakatlari orqali ular yovuzlikka qarshi kurashda g‘olib bo‘lishlari kerak. Osmonda tergov hukmi davom etayotgan bir paytda, tavba qilgan imonlilarning gunohlari muqaddas maskandan olib tashlanayotgan chog‘da, yer yuzidagi Xudo xalqining orasida poklanish, gunohni chetlatish bo‘yicha alohida bir ish amalga oshirilishi lozim. Bu ish Vahiy 14 dagi xabarlarda yanada ravshanroq bayon etilgan.
“When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘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 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.
“Bu ish ado etilgach, Masihning izdoshlari Uning zohir bo‘lishiga tayyor bo‘ladilar. ‘Shunda Yahudo va Quddusning nazri Egamizga qadimgi kunlardagidek va avvalgi yillardagidek maqbul bo‘lur.’ Malaki 3:4. Shunda Rabbimiz O‘z kelishida O‘ziga qabul qiladigan jamoat ‘ulug‘vor jamoat’ bo‘ladi, unda ‘na dog‘, na ajin, na shunga o‘xshash biror narsa’ bo‘lur. Efesliklarga 5:27. Shunda u ‘tong kabi porlab chiqur, oy kabi go‘zal, quyosh kabi musaffo, bayroqlari bilan saf tortgan lashkar kabi dahshatlidir.’ Qo‘shiqlar Qo‘shig‘i 6:10.”
“Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.
“Rabbiyning O‘z ma’badiga kelishidan tashqari, Malaki Uning ikkinchi bor kelishini ham, ya’ni hukmni ijro etish uchun kelishini, quyidagi so‘zlar bilan bashorat qiladi: ‘Va hukm qilish uchun sizlarga yaqinlashaman; sehrgarlarga, zinokorlarga, yolg‘on qasam ichuvchilarga, yollanma ishchining haqini ushlab qoluvchilarga, bevaga va yetimga zulm qiluvchilarga, musofirni o‘z huquqidan mahrum qiluvchilarga va Mendan qo‘rqmaydiganlarga qarshi tezkor guvoh bo‘laman, — deydi lashkarlar Rabbiysi.’ Malaki 3:5. Yahudo ham xuddi shu manzaraga ishora qilib shunday deydi: ‘Mana, Rabbiy O‘zining o‘n minglab muqaddaslari bilan kelmoqda, hammaga hukm ijro etish va ular orasidagi barcha xudosizlarni o‘zlarining barcha xudosiz ishlari uchun fosh etish uchun.’ Yahudo 14, 15. Bu kelish bilan Rabbiyning O‘z ma’badiga kelishi bir-biridan farqli va alohida hodisalardir.”
“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, 424–426.
“Masihning muqaddasxonani poklash uchun bizning bosh ruhoniyimiz sifatida eng muqaddas joyga kelishi — Doniyor 8:14 da ko‘rsatilganidek; Inson O‘g‘lining Qadimiy Zot huzuriga kelishi — Doniyor 7:13 da bayon etilganidek; va Rabbimizning O‘z ma’badiga kelishi — Malakiy tomonidan oldindan aytilganidek — bularning barchasi ayni bir voqeaning tasvirlaridir; va bu, shuningdek, Masih Matto 25 dagi o‘n bokira haqidagi masalda tasvirlagan kuyovning nikohga kelishi bilan ham ifodalangan.” Buyuk kurash, 424–426.
Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.
So‘nggi paragrafda to‘rtta “kelish” tilga olinadi va ularning barchasi bir xil kelish bo‘lib, to‘rt xil tarzda ramziy ifodalangan. O‘sha “kelish”lardan biri o‘nta bokira haqidagi masaldir.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Menga ko‘pincha o‘n bokira haqidagi masalga murojaat qilinadi; ulardan beshtasi dono, beshtasi esa nodon edi. Bu masal har bir jihatiga qadar bajarilgan va yana bajariladi, chunki u aynan shu zamonga alohida taalluqlidir hamda uchinchi farishtaning xabari kabi bajarilgan, va zamon oxirigacha hozirgi haqiqat bo‘lib qolaveradi.” Review and Herald, August 19, 1890.
If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.
Agar to‘rtta “kelish” “bir xil hodisaning tavsiflari” bo‘lsa, unda Adventizmning boshlanishida Millerchilar harakatida amalga oshgan o‘sha to‘rtta “kelish” Adventizmning oxirida Ilyos harakatida yana “so‘zma-so‘z” “amalga oshadi”.
William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” Both William Miller and John the Baptist represent instruments of judgment.
William Miller va milleritchilar birinchi farishtaning xabarining vakillari edilar, va biz yaqinda iqtibos keltirgan Early Writingsdagi ayni o‘sha parchada birinchi farishtaning xabari Yahyo Cho‘mdiruvchining aynan o‘sha xususiyatlariga ega edi. Biz Yahyo Cho‘mdiruvchining xabarini rad etganlar Isoning ta’limotlaridan foyda ko‘ra olmasliklari aytilgan parchani keltirgan edik. Keyingi bandda u shunday deydi: “Birinchi xabarni rad etganlar ikkinchisidan foyda ko‘ra olmadilar; samoviy muqaddasxonadagi eng muqaddas joyga imon orqali Iso bilan birga kirishga ularni tayyorlashi kerak bo‘lgan yarim tun faryodidan ham ular foyda ko‘rmadilar.” William Miller ham, Yahyo Cho‘mdiruvchi ham hukm asboblarini ifodalaydi.
Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.
Agar ularning hech biri paydo bo‘lmaganida, o‘zlariga tegishli avlodlar nurini rad etganlik uchun javobgar hisoblanmagan bo‘lur edi. Xudo o‘sha ikki xabarchidan Laodikiya gunohining plashini olib tashlash uchun foydalandi va shu tariqa, qabul qilinsinmi yoki rad etilsinmi, hukmda ular orasida bir payg‘ambar bo‘lganining ramzi sifatida ishlatiladigan bir xabarni taqdim etish orqali, ilgarigi tanlangan xalqning Laodikiya yalang‘ochligini namoyon qildi. 1840 yildan 1844 yilgacha bo‘lgan tarix Karmil tog‘ida Ilyosning qurbonligi ustiga olov tushgani bilan timsollangan edi. Haqiqiy payg‘ambar soxta payg‘ambarlardan ajratib ko‘rsatilgan edi.
We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”
Biz 1844-yil 22-oktabrdan keyin davom etgan poklanish jarayonini bayon etishimiz lozim bo‘lgan nuqtaga yetib keldik. Opa Uayt shunday degan edi: 1844-yil 22-oktabrdan keyin “xalq hali o‘z Rabbisini kutib olishga tayyor emas edi. Ular uchun hali bajarilishi lozim bo‘lgan tayyorgarlik ishi bor edi. Ularga nur berilishi, ularning fikrlarini osmondagi Xudoning ma’badiga yo‘naltirishi kerak edi; va ular imon bilan o‘zlarining Oliy Ruhoniysiga Uning u yerdagi xizmatida ergashar ekanlar, yangi vazifalar ochib berilar edi. Jamoatga yana bir ogohlantirish va ta’lim xabari berilishi kerak edi.”
When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.
Adventizm Doniyor Muso “qasam” deb atagan Levilar yigirma oltidagi “yetti vaqt”ni rad etganida, hukmning ochilishi bilan bog‘liq haqiqatlarni anglash borasidagi dastlabki ishlaridan keyin ham poklanish jarayoni davom etganini tanib olish qobiliyatini yo‘qotdi.
We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.
Keyingi maqolada biz davom etayotgan poklanish jarayonini ko‘rib chiqamiz hamda 1840-yillarda Millerchi Adventizm qabul qilgan haqiqiy protestantizm shoxini Respublikachilik shoxi bilan uyg‘unlashtirishni boshlaymiz.