Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”
Sinov muddati yopilishidan sal oldin “ushbu kitobning bashorat so‘zlarini muhrlama” degan buyruq beriladi.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Va u menga dedi: Bu kitobning bashorati so‘zlarini muhrlama, chunki vaqt yaqindir. Nohaq bo‘lgan, nohaqlikda davom etsin; bulg‘angan bo‘lgan, bulg‘anishda davom etsin; solih bo‘lgan, solihlikda davom etsin; muqaddas bo‘lgan esa, muqaddaslikda davom etsin. Vahiy 22:10, 11.
In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.
Vahiy kitobining beshinchi bobida Xudo Ota O‘z taxtida o‘tirgan bo‘lib, Uning qo‘lida yetti muhr bilan muhrlangan bir kitob bor.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.
Va men taxtda O‘tirganning o‘ng qo‘lida ichi ham, orqa tomoni ham yozilgan, yetti muhr bilan muhrlangan bir kitobni ko‘rdim. Vahiy 5:1.
As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.
Birinchi oyatdan yettinchi bobgacha davom etadigan bayonda biz Yahudo qabilasining Arsloni sifatida ifodalangan Iso Otasining qo‘lidan kitobni olishini va muhrlarni bosqichma-bosqich ochishni boshlashini ko‘ramiz. U oltinchi muhrni ochib, shu muhr ifoda etgan xabarni taqdim etganida, oltinchi bob yakunlanadi. U yettinchi bobga olib kiradigan bir savol bilan tugaydi; aynan o‘sha yerda biz oltinchi bobning oxirgi oyatida ko‘tarilgan savolning javobini topamiz.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Chunki Uning g‘azabining buyuk kuni keldi; endi kim bardosh bera oladi? Vahiy 6:17.
Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”
Yettinchi bobda yuz qirq to‘rt ming va “buyuk olomon” tanishtiriladi. Xudoning xalqi yettinchi bobda taqdim etilgach, shundan keyin muhrlarning yettinchisi va oxirgisi yechilganini ko‘ramiz. Vahiy kitobidagi muhrlangan boshqa yagona bashorat o‘ninchi bobdagi yetti momaqaldiroqdir. Oddiy ma’no shuki, Vahiy kitobida muhrlangan va sinov muddati tugashidan oldin muhrdan yechilishi mumkin bo‘lgan yagona bashorat — “yetti momaqaldiroq”dir.
For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.
Yillar, balki o‘n yilliklar davomida, Future for America “yetti momaqaldiroq” nimani anglatishini aniqlab kelgan. “Yetti momaqaldiroq” 1840-yil 11-avgustdan 1844-yil 22-oktabrgacha bo‘lgan Millerchilar harakati tarixini ifodalaydi. Opa Uayt bu haqiqatni tasdiqlaydi va qo‘shimcha qiladi-ki, “yetti momaqaldiroq” shuningdek “o‘z tartibida oshkor etiladigan kelgusi voqealar”ni ham ifodalaydi. Bu haqiqatlarning batafsil bayoni, ushbu payg‘ambarlik haqiqatlari bilan tanish bo‘lmagan har qanday kishi uchun, Habakkuk’s Tables asarida topilishi mumkin.
The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.
O‘tmishda bayon etilgan yetti momaqaldiroq haqidagi haqiqat hanuz haqiqatdir, biroq shu yilning avgust oyidan beri Rabbiy bu mavzulardan O‘z qo‘lini olgan va yanada ko‘proq tushuncha ochib berilgan. Biz Vahiyning o‘ninchi bobi bilan boshlaymiz, so‘ngra Sister White’ning ushbu bob haqidagi sharhini ko‘rib chiqamiz. Buni qilishdan oldin, yetti momaqaldiroqni ko‘rib chiqish bilan bog‘liq bo‘lmagan ikki nuqtani aniqlab olishimiz kerak.
The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.
Birinchi nuqta shundan iboratki, hozir ochib berilayotgan yetti momaqaldiroq haqiqatining aniqlanishi, yetti momaqaldiroq nimani ifodalasa, bularning barchasini o‘z o‘rniga qo‘yish uchun haqiqatning bir necha yo‘nalishlarini talab qiladi. Mana, azizlarning sabri shundadir, deb ibodat qilaman. Bunga bog‘liq ikkinchi nuqta shuki, ushbu maqolalarning audio taqdimotini tayyorlaydigan dastur o‘qib berishi va aytib bera olishi mumkin bo‘lgan vaqt miqdori bo‘yicha cheklovga ega. Har bir maqola ana shu vaqt oralig‘iga sig‘ishi kerak. Ushbu tadqiqotning boshidanoq sizga shuni ma’lum qilamanki, yetti momaqaldiroq bilan ifodalangan haqiqatni qaror toptirish uchun bir necha maqola kerak bo‘ladi. Endi o‘ninchi bobga.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.
Va men osmondan tushib kelayotgan yana bir qudratli farishtani ko‘rdim; u bulutga burkangan edi; boshining ustida esa kamalak bor edi, yuzi xuddi quyoshdek, oyoqlari esa olov ustunlaridek edi. Uning qo‘lida ochiq bir kichik kitob bor edi; u o‘ng oyog‘ini dengiz ustiga, chap oyog‘ini esa yer ustiga qo‘ydi, Va sher na’ra tortgandek baland ovoz bilan qichqirdi; u qichqirganida, yetti momaqaldiroq o‘z ovozlarini chiqardi. Yetti momaqaldiroq o‘z ovozlarini chiqarganida, men yozmoqchi edim; ammo osmondan menga shunday degan bir ovozni eshitdim: “Yetti momaqaldiroq aytgan narsalarni muhrlab qo‘y, ularni yozma.” Dengiz va yer ustida turganini ko‘rganim o‘sha farishta qo‘lini osmonga ko‘tardi, Va osmonni va undagi narsalarni, yerni va undagi narsalarni, dengizni va undagi narsalarni yaratgan, abadulabad tirik Zot nomi bilan qasam ichib dedi: “Endi vaqt bo‘lmaydi; balki yettinchi farishtaning ovozi yangraydigan kunlarda, u karnay chalishni boshlaganida, Xudoning siri, O‘zi O‘z qullari bo‘lgan payg‘ambarlarga xushxabar qilib bildirganidek, nihoyasiga yetadi.” Men osmondan eshitgan ovoz yana menga gapirib dedi: “Bor, dengiz va yer ustida turgan farishtaning qo‘lidagi ochiq kichik kitobni ol.” Shunda men farishtaning oldiga borib, unga: “Menga o‘sha kichik kitobni ber”, dedim. U esa menga dedi: “Uni ol va yeb yubor; u qorningni achchiq qiladi, ammo og‘zingda asalday shirin bo‘ladi.” Men kichik kitobni farishtaning qo‘lidan olib, yeb yubordim; u og‘zimda asalday shirin edi; ammo uni yeganim zahoti qornim achchiq bo‘ldi. So‘ng u menga dedi: “Sen yana ko‘p xalqlar, elatlar, tillar va shohlar haqida bashorat qilishing kerak.” Vahiy 10:1–11.
Commenting on chapter ten, Sister White states:
O‘ninchi bobga sharh berar ekan, Oq opa shunday deydi:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
“Yuhannoga ta’lim bergan qudratli farishta Iso Masihning O‘zidan kam bo‘lmagan Zot edi. Uning o‘ng oyog‘ini dengiz ustiga, chap oyog‘ini esa quruqlik ustiga qo‘yishi, shayton bilan bo‘layotgan buyuk kurashning yakuniy manzaralarida U qanday vazifani ado etayotganini ko‘rsatadi. Bu holat butun yer yuzi ustidan Uning oliy qudrati va hokimiyatini bildiradi. Bu kurash asrdan asrga tobora kuchayib, yanada qat’iy tus olib borgan va zulmat kuchlarining ustalik bilan olib borilgan faoliyati o‘z cho‘qqisiga yetadigan yakuniy manzaralargacha shunday davom etadi. Shayton, yovuz odamlar bilan birlashgan holda, butun dunyoni va haqiqat muhabbatini qabul qilmaydigan jamoatlarni aldab qo‘yadi. Ammo qudratli farishta e’tibor talab qiladi. U baland ovoz bilan faryod qiladi. U haqiqatga qarshi turish uchun shayton bilan birlashganlarga O‘z ovozining qudrati va hokimiyatini namoyon etishi kerak.”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Bu yetti momaqaldiroq o‘z ovozlarini yangratganlaridan keyin, kichik kitobga doir masalada Yuhannoga, xuddi Doniyorga berilgani kabi, shunday amr keladi: ‘Yetti momaqaldiroq aytgan narsalarni muhrlab qo‘y.’ Bular kelajakdagi voqealarga taalluqlidir va ular o‘z navbatida oshkor qilinadi. Doniyor kunlarning oxirida o‘z ulushida turadi. Yuhanno esa kichik kitobning muhrsiz ochilganini ko‘radi. Shunda Doniyorning bashoratlari dunyoga yetkazilishi lozim bo‘lgan birinchi, ikkinchi va uchinchi farishtalarning xabarlarida o‘zining munosib o‘rnini topadi. Kichik kitobning muhrdan ochilishi vaqtga doir xabar edi.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Doniyor va Vahiy kitoblari birdir. Biri bashorat, boshqasi vahiydir; biri muhrlangan kitob, boshqasi esa ochilgan kitobdir. Yuhanno momaqaldiroqlar aytgan sirlarni eshitdi, ammo ularga yozmaslik buyurildi.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Yuhannoga berilgan va yetti momaqaldiroq orqali ifoda etilgan o‘sha maxsus nur birinchi va ikkinchi farishtalarning xabarlari ostida sodir bo‘ladigan voqealarning tasviri edi. Xalq bu narsalarni bilishi ma’qul emas edi, chunki ularning imoni albatta sinovdan o‘tishi kerak edi. Xudoning tartibida eng ajoyib va yuksak haqiqatlar e’lon qilinishi lozim edi. Birinchi va ikkinchi farishtalarning xabarlari va’z qilinishi kerak edi, ammo bu xabarlar o‘zlariga xos vazifani ado etmaguncha bundan keyingi boshqa nur ochilmasligi lozim edi. Bu dengiz ustida bir oyog‘i bilan turib, vaqt endi ortiq bo‘lmasligi haqida nihoyatda tantanali qasam bilan e’lon qilayotgan farishta orqali tasvirlangan.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.
1840-yil 11-avgustda tushib kelgan “qudratli farishta” Masih edi, va Uning qo‘lida Yuhannoga yeyish buyurilgan xabar bor edi. Yuhanno yegan narsa xabar edi, ammo u aniq tarzda dunyoga emas, balki Xudoning xalqiga yetkazilishi lozim bo‘lgan xabar edi. Bu parchada kim murojaat qilingan nishon auditoriya ekanini anglash muhimdir, chunki Masih 1840-yil 11-avgustda tushib kelib, birinchi farishtaning xabariga qudrat baxsh etgan va shu orqali birinchi farishtaning xabari qachon butun dunyoga olib borilishini ko‘rsatgan bo‘lsa-da, Yuhanno yeyishi lozim bo‘lgan kichik kitob Protestantizm Protestantizm mantiyasini Millerchilarga qachon topshirganini ko‘rsatmoqda. Masih kichik kitob bilan tushib kelganida, U sahrodagi jamoat bilan bo‘lgan ahdiy munosabatini tugatayotgan va ayni paytda Millerchi xalqni O‘zining yangi tanlangan ahd xalqi sifatida ko‘rsatayotgan edi. Millerchilar ilgari Xudoning xalqi bo‘lmagan xalq edilar. Payg‘ambarlar hech qachon bir-biriga zid kelmaydi.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. 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. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.
Va u menga dedi: “Ey inson o‘g‘li, oyoqqa tur, senga so‘zlayman”. U menga so‘zlaganida Ruh ichimga kirdi va meni oyoqqa turg‘izdi; shunda men menga so‘zlayotganni eshitdim. Va u menga dedi: “Ey inson o‘g‘li, Men seni Isroil o‘g‘illariga, Menga qarshi bosh ko‘targan isyonkor bir xalqqa yuboryapman; ular ham, ularning otalari ham to shu bugungi kungacha Menga qarshi gunoh qilib kelganlar. Chunki ular yuzsiz bolalar va qattiq yuraklidirlar. Men seni ularning oldiga yuboryapman; sen esa ularga: ‘Egamiz Rabbiy shunday demoqda’, deb aytgin. Ular eshitadilarmi yoki eshitmay qo‘yadilarmi — chunki ular isyonkor xonadondir — baribir, o‘z oralarida bir payg‘ambar bo‘lganini bilib oladilar. Sen esa, ey inson o‘g‘li, ulardan qo‘rqma, ularning so‘zlaridan ham qo‘rqma; garchi sen bilan tikanlar va tikanzorlar bo‘lsa ham, va sen chayonlar orasida yashasang ham, ularning so‘zlaridan qo‘rqma, ularning qarashlaridan vahimaga tushma, garchi ular isyonkor xonadon bo‘lsalar ham. Sen ularga Mening so‘zlarimni aytasan, eshitadilarmi yoki eshitmay qo‘yadilarmi — chunki ular nihoyatda isyonkordirlar. Ammo sen, ey inson o‘g‘li, senga aytayotganimni eshit: o‘sha isyonkor xonadon kabi sen ham isyonkor bo‘lma; og‘zingni och va Men senga berayotgan narsani ye”. Men qaradim, mana, menga bir qo‘l uzatildi; va mana, unda bir kitob o‘rami bor edi. U uni mening oldimda yoydi; u ichidan ham, tashidan ham yozilgan edi; unda marsiyalar, nolalar va voylar yozilgan edi. So‘ng u menga dedi: “Ey inson o‘g‘li, topganingni ye; bu o‘ramni ye, borib Isroil xonadoniga gapir”. Shunda men og‘zimni ochdim va u menga o‘sha o‘ramni yedirdi. Va u menga dedi: “Ey inson o‘g‘li, qorningni yedir, Men senga berayotgan bu o‘ram bilan ichingni to‘ydir”. Shunda men uni yedim; u og‘zimda shirindan-shakar asalday edi. Va u menga dedi: “Ey inson o‘g‘li, bor, Isroil xonadoniga bor va ularga Mening so‘zlarim bilan gapir. Chunki sen begona tilda so‘zlaydigan va og‘ir tilli xalqqa emas, balki Isroil xonadoniga yuborilgansan; so‘zlarini tushuna olmaydigan begona tilli va og‘ir tilli ko‘p xalqlarga emas. Albatta, agar Men seni ularga yuborganimda edi, ular senga quloq solar edilar. Ammo Isroil xonadoni senga quloq solmaydi; chunki ular Menga quloq solmaydilar. Zero butun Isroil xonadoni yuzsiz va qattiq yuraklidir. Mana, Men sening yuzingni ularning yuzlariga qarshi kuchli, peshanangni esa ularning peshonalariga qarshi kuchli qildim. Men sening peshanangni chaqmoqtoshdan ham qattiq olmosdek qildim: ulardan qo‘rqma, ularning qarashlaridan vahimaga tushma, garchi ular isyonkor xonadon bo‘lsalar ham”. Yana u menga dedi: “Ey inson o‘g‘li, Men senga aytadigan barcha so‘zlarimni yuragingga qabul qil va quloqlaring bilan eshit”. Hizqiyol 2:1–3:10.
When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.
Yuhanno olib yegan kichik kitob bilan Masih tushganida, u Yuhannoning “og‘zida asal kabi shirin” edi. Vahiy olgan Yuhanno ham, Hizqiyol ham xabarni Masihning “qo‘lidan” oladilar. Hizqiyol, va shu bois Yuhanno ham, “Isroil xonadoniga” yetkaziladigan xabarga ega edi, Isroildan tashqaridagilarga emas. Agar Isroildan tashqaridagilar bu xabarni eshitganlarida edi, uni qabul qilgan bo‘lar edilar, biroq Isroil emas, chunki Isroilning “butun xonadoni” “o‘jar va qattiq yuraklidir.” Isroilning to‘la xonadoni (butun xonadon) tamoman isyonkor edi. 1840 yilda Isroil Vahiyning o‘ninchi bobida sahrodagi jamoat sifatida tasvirlangan edi. Ular sinov muddatlarining kosasini to‘ldirib bo‘lgan edilar.
Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.
Xabar Isroil tomonidan eshitilmasa-da, baribir payg‘ambarga ularga kichik kitobning xabarini yetkazish amr etildi, toki ular birinchi farishtaning nurini rad etganliklari uchun javobgar tutilsinlar. Hukm kitoblarida ular o‘z “oralarida” bo‘lgan “payg‘ambar”ning xabarini eshitishdan bosh tortganliklari uchun javobgar tutilishlari kerak edi. Payg‘ambarni rad etish — farishta Jabroil tomonidan payg‘ambarga berilgan, Jabroil esa uni Masihdan olgan, Masih esa Otadan qabul qilgan xabarni rad etish demakdir. Masih qo‘lida kichik kitob xabari bilan tushganida, bu Uning suvga cho‘mishida Muqaddas Ruh tushgan voqeaga muvofiq edi. Bu yonayotgan buta oldida Muso orqali oldindan ifodalangan edi va aynan o‘sha yo‘l belgisi har bir islohot harakatida mavjuddir.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Xudoning yer yuzidagi ishi, asrdan asrga, har bir buyuk islohot yoki diniy harakatda hayratlanarli o‘xshashlikni namoyon etadi. Xudoning insonlar bilan muomala qilish tamoyillari hamisha bir xildir. Hozirgi zamonning muhim harakatlari o‘tmishdagilar bilan o‘ziga xos parallelga ega, va avvalgi asrlardagi jamoat tajribasi bizning davrimiz uchun nihoyatda qimmatli saboqlarni o‘z ichiga oladi.” The Great Controversy, 343.
The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.
1840-yil 11-avgustda Usmonli hukmronligining qulashı (aynan shu vaqtda Yuhanno va Hizqiyol Masihning “qo‘li”dagi kichik kitobni yegan edilar) 1798-yilda “oxirzamonga” “yetib kelgan” birinchi farishtaning xabarining “quvvatlantirilganini” belgilaydi. U Millerchilarning bosh bashoratli qoidasining — bir kun bir yil tamoyilining — tasdiqlanishi orqali “quvvatlantirildi”. Shundan so‘ng Masih, O‘zining suvga cho‘mishida qilganidek, Millerchilar ma’badining poydevorini qura boshladi.
“Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’
“Natanayilning ikkilanuvchi imoni endi mustahkamlandi, va u javob berib dedi: ‘Rabbi, Sen Xudoning O‘g‘lisan; Sen Isroilning Podshohisan.’ Iso unga javob berib dedi: ‘Senga: “Men seni anjir daraxti ostida ko‘rdim”, deganim uchun ishonasanmi? Sen bulardan ham buyukroq narsalarni ko‘rasan.’ Va u unga dedi: ‘Sizlarga chin, chin aytaman, bundan keyin Osmonning ochilganini va Xudoning farishtalari Inson O‘g‘li ustiga ko‘tarilib, tushayotganini ko‘rasizlar.’”
“In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.
“Masihiy jamoatining poydevori ana shu dastlabki bir necha shogirdda yakka tartibdagi sa’y-harakat orqali qo‘yilayotgan edi. Yuhanno avval o‘z shogirdlaridan ikkitasini Masihga yo‘naltirdi. So‘ng ulardan biri o‘z birodarini topib, uni Masihga olib keldi. Keyin esa U Filippni O‘ziga ergashishga da’vat qildi, va Filipp Natanelni izlashga ketdi.” Prophecy Ruhi, 2-jild, 66.
When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.
Masih 1840-yil 11-avgustda qo‘lida ochiq kichik kitob bilan tushib kelganida, bu Masihning yer yuzidagi tarixidagi islohot harakatida oldindan ifodalangan edi, chunki har bir islohot harakati aynan bir xil yo‘l-belgilarga ega bo‘ladi. Muso va u boshchilik qilib olib chiqqan islohot harakati ham xuddi shu yo‘l-belgisiga ega edi. Musoning yonayotgan buta oldidagi tajribasi Masihning suvga cho‘mishida Muqaddas Ruhning tushishini timsollagan edi; bu esa, o‘z navbatida, 1840-yilni timsollagan, u esa, o‘z navbatida, Vahiy 18 dagi qudratli farishta tushib kelgan 2001-yil 11-sentyabrni timsollaydi.
The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.
Birinchi farishtaning xabarining “kelishi”, ikkinchi farishtaning xabarining “kelishi” va uchinchi farishtaning xabarining “kelishi”ning barchasi farishtalar orqali tasvirlangan. Birinchi farishtaning qo‘lida kichik bir kitob bor, ikkinchisining qo‘lida bir bitik bor edi, uchinchisining esa qo‘lida bir pergament bor edi. Ikki yoki uch kishining guvohligi bilan haqiqat qaror topadi. Uchala farishta ham, xoh ularning kelishi paytida bo‘lsin, xoh quvvatlantirilishi paytida bo‘lsin, qo‘lida bir xabarga ega.
John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.
Yuhanno va Hizqiyol birinchi farishtaning xabari “quvvatlantirilgan” paytda xabarni yeganlarni ifodalaydi; bu esa birinchi farishtaning xabari 1798-yilda “yetib kelgan” paytdan boshqa tarixiy belgi nuqtasidir.
The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.
Xabarning “kelishi” bilan uning “quvvatlantirilishi” o‘rtasidagi farq e’tibor berish nihoyatda muhim bo‘lgan tafovutdir. Quyidagi parchani ko‘rib chiqarkanmiz, birinchi farishtaning maqsadi yer yuzini o‘zining ulug‘vorligi bilan yoritadigan Vahiy kitobining o‘n sakkizinchi bobidagi farishtaning maqsadi bilan aynan bir xil ekaniga e’tibor bering. Shuningdek, har bir xabar ikkiga bo‘linishni keltirib chiqarib, sajda qiluvchilarning ikki toifasini yuzaga keltirishini ham qayd eting.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
“Menga butun osmon yer yuzida davom etayotgan ishga qanday qiziqish bilan qaraganini ko‘rsatildi. Iso qudratli bir farishtaga [birinchi farishta] yer aholisi oldiga tushib, ularni Uning ikkinchi zohir bo‘lishiga tayyorlanish haqida ogohlantirishni buyurdi. Farishta osmonda Isoning huzuridan chiqqanida, uning oldidan nihoyatda yorqin va ulug‘vor bir nur borardi. Menga aytildiki, uning vazifasi yerni o‘z ulug‘vorligi bilan yoritish va insonni Xudoning kelayotgan g‘azabi haqida ogohlantirish edi. Ko‘pchilik bu nurni qabul qildi. Ulardan ba’zilari juda jiddiy ko‘rinar, boshqalari esa quvonchga to‘lib, hayratli shodlik ichida edi. Nurni qabul qilganlarning hammasi yuzlarini osmon tomon qaratib, Xudoni ulug‘ladilar. Garchi u barchaga sochilgan bo‘lsa-da, ayrimlar faqat uning ta’siri ostiga kirdilar, ammo uni chin yurakdan qabul qilmadilar. Ko‘plar qattiq g‘azabga to‘ldilar. Xizmatchilar va xalq tubanlar bilan birlashib, qudratli farishta sochgan nurga qat’iyat bilan qarshilik ko‘rsatdilar. Ammo uni qabul qilganlarning hammasi dunyodan ajralib chiqib, bir-birlari bilan mahkam birlashdilar.”
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.
“Shayton va uning farishtalari imkon qadar ko‘proq kishilarning ongini nurdan chalg‘itishga astoydil urinib band edilar. Uni rad etganlar zulmat ichida qoldirildi. Men Xudoning farishtasini O‘zini Uning xalqiman deb da’vo qilgan xalqini eng chuqur qiziqish bilan kuzatayotganini ko‘rdim; ularga samoviy manbadan bo‘lgan xabar taqdim etilar ekan, ular namoyon etgan xarakterni qayd etish uchun kuzatib turar edi. Iso’ga muhabbat da’vo qilgan juda ko‘pchilik samoviy xabardan nafrat, masxara va istehzo bilan yuz o‘girganida esa, qo‘lida pergament tutgan bir farishta bu sharmandali qaydni yozib bordi. Isoning O‘zini Uning izdoshlari deb da’vo qiluvchilar tomonidan shunday mensilmagani tufayli butun osmon g‘azabga to‘ldi.”
“I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.
«Men ishonuvchilarning hafsalasi pir bo‘lganini ko‘rdim, chunki ular kutilgan vaqtda o‘z Rabbilarini ko‘rmadilar. Kelajakni yashirish va O‘z xalqini qaror nuqtasiga olib kelish Xudoning maqsadi edi. Masihning kelishi uchun aniq vaqtning va’z qilinishi bo‘lmaganida, Xudo mo‘ljallagan ish amalga oshmagan bo‘lar edi. Shayton juda ko‘plarni hukm va sinov muddatining tugashi bilan bog‘liq buyuk voqealarni kelajakning juda olis davriga qaratib qo‘yayotgan edi. Xalqning hozirgi payt uchun tayyorgarlikni astoydil izlashga olib kelinishi zarur edi.»
“As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.
Vaqt o‘tgani sayin, farishtaning nurini to‘liq qabul qilmaganlar xabarni mensimaganlar bilan birlashdilar va umidsizlikka tushganlarga masxara bilan yuzlandilar. Farishtalar Masihga e’tiqod qilayotganini da’vo qiluvchi izdoshlarning holatini qayd etdilar. Belgilangan muddatning o‘tib ketishi ularni sinab, asl qiyofasini namoyon qildi, va juda ko‘plari tarozida tortilib, kam topildi. Ular baland ovozda masihiy ekanliklarini da’vo qildilar, biroq deyarli har bir jihatda Masihga ergashishda muvaffaqiyatsiz bo‘ldilar. Shayton Isoning da’vo qilingan izdoshlarining ahvolidan shodlandi.
“He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.
“U ularni o‘z tuzog‘iga ilintirib olgan edi. U ko‘pchilikni to‘g‘ri yo‘ldan og‘dirib ketgan edi, va ular osmonga boshqa bir yo‘l bilan chiqishga urinayotgan edilar. Farishtalar Sionda pok va muqaddaslarning gunohkorlar hamda dunyosevar munofiqlar bilan aralashib ketganini ko‘rdilar. Ular Isoning haqiqiy shogirdlari ustidan kuzatib turgan edilar; biroq buzuqlar muqaddaslarga ta’sir ko‘rsatayotgan edilar. Yuraklari Isoni ko‘rishga bo‘lgan qattiq intilish bilan yonib turganlarga, U zotning kelishi haqida gapirishni o‘zlarini birodar deb atovchilar man etar edilar. Farishtalar bu manzarani kuzatdilar va o‘z Rabbisining zohir bo‘lishini sevgan qoldiq bilan hamdard bo‘ldilar.”
“Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.
“Yana bir qudratli farishta [ikkinchi farishta] yerga tushish uchun yuborildi. Iso uning qo‘liga bir yozuv tutqazdi va u yerga kelgach: ‘Bobil yiqildi, yiqildi’, deb nido qildi. Shunda men umidlari puchga chiqqanlarning yana ko‘zlarini osmonga qadab, Rabbilarining zohir bo‘lishini imon va umid bilan kutayotganlarini ko‘rdim. Ammo ko‘plar, go‘yo uxlab yotgandek, karaxt bir holatda qolayotgandek tuyulardi; biroq men ularning yuzlarida chuqur qayg‘uning izini ko‘ra oldim. Umidlari puchga chiqqanlar Muqaddas Yozuvlardan o‘zlarining kechikish vaqtida ekanliklarini va vahiyning amalga oshishini sabr bilan kutishlari lozimligini ko‘rdilar. Ularni 1843-yilda o‘z Rabbilarini kutishga undagan o‘sha dalillar, U zotni 1844-yilda kutishlariga ham sabab bo‘ldi. Ammo men ko‘rdimki, ko‘pchilik 1843-yildagi imonlarini ajratib turgan o‘sha g‘ayratga ega emas edi. Ularning umidsizligi imonlarini so‘ndirdi.”
“As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.
“Xudoning xalqi ikkinchi farishtaning nidosida birlashganlarida, samoviy lashkar bu xabarning ta’sirini nihoyatda chuqur qiziqish bilan kuzatdi. Ular masihiy nomini olgan ko‘plab kishilarning umidsizlikka tushganlarga nafrat va masxara bilan yuz burganini ko‘rdilar. Masxaralovchi lablardan: «Hali ham yuqoriga ko‘tarilmadingiz-ku!» degan so‘zlar chiqqanida, bir farishta ularni yozib qo‘ydi. Farishta dedi: «Ular Xudoni masxara qilmoqdalar». Menga qadimgi zamonlarda sodir etilgan shunga o‘xshash bir gunoh ko‘rsatildi. Ilyos osmonga ko‘tarilgan edi, uning jubbasi esa Elishayga tushgan edi. Shunda ota-onalaridan Xudoning odamini mensimaslikni o‘rgangan buzuq yoshlar Elishayning ortidan yurib, masxara bilan shunday qichqirdilar: «Chiq, ey kalbosh; chiq, ey kalbosh». Shu tariqa ular Uning xizmatkorini haqorat qilish orqali Xudoni haqorat qildilar va o‘sha zahotiyoq o‘z jazosiga duchor bo‘ldilar. Xuddi shuningdek, azizlarning yuqoriga ko‘tarilishi haqidagi fikrni mazax qilib, ustidan kulganlar ham Xudoning g‘azabiga duchor etiladilar va Yaratguvchilari bilan hazillashish yengil ish emasligini his etishga majbur qilinadilar.
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….
“Iso O‘z xalqining so‘nib borayotgan imonini jonlantirish va mustahkamlash hamda ularni ikkinchi farishtaning xabarini va yaqinda osmonda amalga oshirilajak muhim harakatni anglashga tayyorlash uchun boshqa farishtalarga tez uchib borishni buyurdi. Men bu farishtalarning Isodan ulkan qudrat va nur olganlarini va ikkinchi farishtaga o‘z ishida yordam berish to‘g‘risidagi topshiriqlarini ado etish uchun yerga tez uchib ketganlarini ko‘rdim. Farishtalar: ‘Mana, Kuyov kelmoqda; Uni kutib olishga chiqinglar’, deb nido qilganlarida, Xudoning xalqi ustiga buyuk bir nur yog‘ildi. So‘ng men bu umidsizlikka tushgan kishilarning o‘rinlaridan turib, ikkinchi farishta bilan hamohang ravishda: ‘Mana, Kuyov kelmoqda; Uni kutib olishga chiqinglar’, deb e’lon qilganlarini ko‘rdim. Farishtalardan chiqqan nur har yerda zulmatni teshib o‘tdi. Shayton va uning farishtalari bu nurning yoyilishiga va ko‘zlangan ta’sirini ko‘rsatishiga to‘sqinlik qilishga urindilar. Ular osmondan kelgan farishtalar bilan tortishib, Xudo xalqni aldaganini va ular barcha nuri hamda qudrati bilan ham dunyoni Masih kelayotganiga ishontira olmasliklarini aytdilar. Biroq Shayton yo‘lni to‘sishga va xalqning fikrini nurdan burishga qattiq uringan bo‘lsa-da, Xudoning farishtalari o‘z ishlarini davom ettirdilar….”
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.
“Isoning muqaddas joydagi xizmati nihoyasiga yetib, U eng muqaddas joyga o‘tganida va Xudoning qonunini o‘z ichiga olgan sandiq oldida turganida, U dunyoga uchinchi xabar bilan yana bir qudratli farishtani yubordi. Farishtaning qo‘liga bir pergament tutqazildi, va u qudrat hamda ulug‘vorlik bilan yerga tushar ekan, inson zotiga ilgari yetkazilganlarning eng dahshatli tahdidi bilan qo‘rqinchli bir ogohlantirishni e’lon qildi. Bu xabar Xudoning farzandlarini oldinda turgan vasvasa va iztirob soatini ularga ko‘rsatish orqali hushyorlikka keltirish uchun mo‘ljallangan edi. Farishta dedi: ‘Ular hayvon va uning surati bilan yaqin jangga olib kiriladilar. Ularning abadiy hayot uchun yagona umidi sobit qolishdir. Hayotlari xavf ostida bo‘lsa-da, ular haqiqatni mahkam tutishlari kerak.’ Uchinchi farishta o‘z xabarini shunday yakunlaydi: ‘Bu yerda azizlarning sabri bordir: bu yerda Xudoning amrlarini va Isoning imonini saqlaydiganlar bordir.’ U bu so‘zlarni takrorlar ekan, samoviy ma’badga ishora qildi. Bu xabarni qabul qiladiganlarning barchasining fikri eng muqaddas joyga qaratiladi; u yerda Iso sandiq oldida turib, marhamat hali ham davom etayotgan barcha kishilar va Xudoning qonunini bilmasdan buzganlar uchun O‘zining yakuniy shafoatini qilmoqda. Bu kafforat solih o‘liklar uchun ham, solih tiriklar uchun ham qilinadi. U Masihga ishonib vafot etgan, biroq Xudoning amrlari haqidagi nurni qabul qilmaganliklari sababli, uning farmonlarini buzib, bilmasdan gunoh qilganlarning barchasini o‘z ichiga oladi.” Early Writings, 245–254.
A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.
Xuddi shu kitobning bir necha betidan keyin, hozirgina tilga olingan ayni tushunchalarga murojaat qilib, Oq opa Milleritlar tarixida uch xabarning rad etilishi Masih tarixida oldindan timsollanganini ko‘rsatadi. U yerda u keyingi sinovga o‘tish uchun har bir sinovda g‘alaba qozonishni talab qiladigan izchil sinov jarayonini aniqlab beradigan ikki guvohni taqdim etadi.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Men yaxshi qo‘riqlangan va sobit turgan, jamoatning qaror topgan imonini beqaror qilmoqchi bo‘lganlarga hech qanday yuz bermaydigan bir guruhni ko‘rdim. Xudo ularga mamnuniyat bilan qaradi. Menga uch qadam — birinchi, ikkinchi va uchinchi farishtalarning xabarlari ko‘rsatildi. Menga hamrohlik qilayotgan farishta dedi: «Bu xabarlarning biror toshini joyidan qo‘zg‘atadigan yoki biror ignasini qimirlatadigan kishiga voy bo‘lsin. Bu xabarlarni to‘g‘ri anglash hayotiy ahamiyatga egadir. Jonlarning taqdiri ularning qanday qabul qilinishiga bog‘liq». Men yana bu xabarlar orqali olib o‘tildim va Xudoning xalqi o‘z tajribasini naqadar qimmat bahoga sotib olganini ko‘rdim. U ko‘p iztirob va qattiq kurash orqali qo‘lga kiritilgan edi. Xudo ularni qadamma-qadam boshlab borgan, to U ularni mustahkam, qimirlamas poydevor ustiga qo‘ygunicha. Men ayrim kishilar platformaga yaqinlashib, poydevorni tekshirayotganini ko‘rdim. Ba’zilari quvonch bilan darhol uning ustiga qadam qo‘ydilar. Boshqalari esa poydevordan ayb qidira boshladilar. Ular unga yaxshilanishlar kiritilishini istadilar, shunda platforma yanada mukammalroq bo‘lar va xalq ham ancha baxtliroq bo‘lar edi. Ba’zilari esa uni tekshirish uchun platformadan tushib, uning noto‘g‘ri qo‘yilganini e’lon qildilar. Ammo men deyarli hammaning platforma ustida sobit turganini va undan tushganlarni shikoyatlarini bas qilishga undayotganini ko‘rdim; chunki Xudo Usta Binokor edi, ular esa Unga qarshi kurashayotgan edilar. Ular o‘zlarini shu sobit platformagacha yetaklab kelgan Xudoning ajoyib ishini so‘zlab berdilar va birlikda ko‘zlarini osmonga ko‘tarib, baland ovoz bilan Xudoni ulug‘ladilar. Bu platformadan shikoyat qilgan va uni tark etganlarning ba’zilariga ta’sir qildi, va ular kamtarona chehra bilan yana uning ustiga qadam qo‘ydilar.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah [typifying the first angel’s message] to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus [typifying the second angel’s message]. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ [typifying the third angel’s message]. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, [typifying the angel of Revelation eighteen] which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Menga Masihning birinchi kelishi haqidagi e’lon yana ko‘rsatildi. Yahyo Ilyosning ruhi va qudratida [birinchi farishtaning xabarini timsollab] Isoning yo‘lini tayyorlash uchun yuborilgan edi. Yahyoning guvohligini rad etganlar Iso ta’limotlaridan [ikkinchi farishtaning xabarini timsollab] foyda ko‘rmadilar. Uning kelishini oldindan bildirgan xabarga qarshi turganliklari ularni shunday bir holatga qo‘ydiki, U Masih ekanining eng kuchli dalillarini osonlik bilan qabul qila olmadilar. Shayton Yahyoning xabarini rad etganlarni bundan ham olg‘a boshlab, Masihni rad etish va xochga mixlashga [uchinchi farishtaning xabarini timsollab] undadi. Buni qilish bilan ular o‘zlarini shunday bir holatga qo‘ydilarki, Hosil bayrami kuni [Vahiy o‘n sakkizinchi bobdagi farishtani timsollab] beriladigan barakani qabul qila olmadilar; o‘sha baraka ularga samoviy muqaddasxonaga kirish yo‘lini o‘rgatgan bo‘lur edi. Ma’bad pardasining yirtilishi yahudiylarning qurbonliklari va marosimlari endi qabul qilinmasligini ko‘rsatdi. Buyuk Qurbonlik taqdim etilgan va qabul qilingan edi, va Hosil bayrami kuni nozil bo‘lgan Muqaddas Ruh shogirdlarning fikrini yerdagi muqaddasxonadan samoviy muqaddasxonaga, ya’ni Iso O‘z qoni bilan kirgan joyga qaratdi; U u yerda O‘z kafforatining manfaatlarini shogirdlari ustiga to‘kish uchun kirgan edi. Ammo yahudiylar to‘la zulmat ichida qoldilar. Ular najot rejasiga oid ega bo‘lishlari mumkin bo‘lgan barcha nurni yo‘qotdilar va hamon o‘zlarining behuda qurbonliklari hamda nazrlariga ishonishda davom etdilar. Samoviy muqaddasxona yerdagisining o‘rnini egallagan edi, biroq ular bu o‘zgarishdan bexabar edilar. Shuning uchun ham ular muqaddas joydagi Masihning vositachiligidan foyda ko‘ra olmadilar.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. 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. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Ko‘plar yahudiylarning Masihni rad etib, xochga mixlashdagi yo‘liga dahshat bilan qaraydilar; va Uning sharmandali tahqirlanishi tarixini o‘qir ekanlar, go‘yo Uni sevadilar, hamda Butrus qilganidek Uni inkor etmagan bo‘lur edilar yoki yahudiylar qilganidek Uni xochga mixlamagan bo‘lur edilar, deb o‘ylaydilar. Ammo barcha yuraklarni o‘qiydigan Xudo, ular Iso uchun his etganlarini da’vo qilgan o‘sha sevgini sinovdan o‘tkazdi. Birinchi farishtaning xabari qanday qabul qilinishini butun osmon eng chuqur qiziqish bilan kuzatdi. Lekin Isoni sevishini da’vo qilgan, xoch haqidagi voqeani o‘qiganda ko‘z yosh to‘kkan ko‘plar Uning kelishi haqidagi xushxabarni masxara qildilar. Xabarni quvonch bilan qabul qilish o‘rniga, uni aldanish deb e’lon qildilar. Ular Uning zohir bo‘lishini sevganlardan nafratlandilar va ularni jamoatlardan chiqarib yubordilar. Birinchi xabarni rad etganlar ikkinchisidan foyda ko‘ra olmadilar; na ular yarim tun hayqirig‘idan ham foyda ko‘rdilar, holbuki u ularni imon orqali Iso bilan birga samoviy ma’badning eng muqaddas joyiga kirishga tayyorlashi kerak edi. Va avvalgi ikki xabarni rad etish bilan ular o‘z tafakkurlarini shu qadar qorong‘ilashtirdilarki, eng muqaddas joyga yo‘lni ko‘rsatadigan uchinchi farishtaning xabarida hech qanday nurni ko‘ra olmaydilar. Men ko‘rdimki, yahudiylar Isoni xochga mixlaganlari kabi, rasmiy jamoatlar ham bu xabarlarni xochga mixlaganlar, shu sababdan ular eng muqaddas joyga boradigan yo‘l haqida hech qanday bilimga ega emaslar va u yerda Isoning shafoatidan foyda ko‘ra olmaydilar. O‘zlarining behuda qurbonliklarini keltirgan yahudiylar singari, ular ham Iso tark etgan bo‘limga o‘zlarining behuda ibodatlarini taqdim etadilar; va bu aldovdan mamnun bo‘lgan shayton diniy bir qiyofa kasb etib, o‘zini masihiy deb e’tirof etuvchi bu kishilarning ongini o‘ziga buradi, o‘z qudrati, alomatlari va yolg‘on mo‘jizalari bilan ish olib borib, ularni o‘z tuzog‘iga mahkam ilintiradi.” Ilk Yozuvlar, 258–261.
The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.
“Ilk Yozuvlar” kitobidan olingan ushbu parchalarning ta’limoti Future for America xizmati orqali qayta-qayta yetkazib kelingan. Ammo bu parchalar tasvirlab beradigan, e’tibordan chetda qolgan haqiqatlar ham bor.
The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.
Milleriylar harakati tarixining yo‘l-belgilari Muqaddas Kitobdagi bir necha islohotchi harakatlar asosida belgilangan. Har bir islohotchi harakatda uchraydigan yo‘l-belgilar bilan ma’lum darajada tanish bo‘lmasdan turib, biror kishi xabarning qachon “kelishi” va qachon “quvvatlantirilishi” o‘rtasidagi farqning ahamiyatini tushunishi ancha ehtimoldan yiroqdir. Shuningdek, parallel islohotchi harakatlar bilan tanish bo‘lganlarning ko‘plari ham islohotchi harakatlar turli yo‘l-belgilarining ayrim nihoyatda muhim xususiyatlarini ko‘zdan qochirgan bo‘lishlari ehtimoldan xoli emas.
The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.
Adventizmning boshidagi voqealar va Adventizmning oxiridagi voqealarni ifodalovchi “yetti momaqaldiroq” sinov muddati yopilishidan sal avval muhrdan ochiladigan nurdir. Bizga ma’lum qilinishicha, “yetti momaqaldiroq” ham “birinchi va ikkinchi farishtalarning xabarlari ostida sodir bo‘ladigan voqealarning bayoni”ni, ham “o‘z tartibi bilan oshkor etiladigan kelajak voqealar”ni ifodalaydi. “Yetti momaqaldiroq” Alfa va Omeganning imzosini o‘z ichiga oladi.
The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”
“Birinchi va ikkinchi farishtalarning xabarlari ostida” sodir bo‘lgan “voqealarning bayoni” uchinchi farishta xabari ostida sodir bo‘ladigan voqealarning timsolidir. Yuhannoga yetti momaqaldiroq aytgan narsalarni yozmaslik buyurilganda, bu buyruq Doniyor kitobini muhrlab qo‘yish haqidagi unga berilgan buyruq bilan timsollangan edi, chunki bizga ma’lum qilinishicha, “yetti momaqaldiroq o‘z ovozlarini yangratgandan keyin, kichik kitobga doir masalada Yuhannoga, xuddi Doniyorga bo‘lgani kabi, quyidagi amr keladi: ‘Yetti momaqaldiroq aytgan narsalarni muhrlab qo‘y.’”
Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.
Hizqiyol va Yuhanno ikkalasi ham 1840-yilda birinchi farishtaning quvvatlantirilishi chog‘ida Xudoning xalqi xabarni yeganini tasvirlaydi, Yeremiyo payg‘ambar esa birinchi farishtaning xabari go‘yo amalga oshmay qolgandek ko‘ringanida Xudoning xalqi orasida yuz bergan hafsalasizlikni tasvirlaydi.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
So‘zlaring topildi, men esa ularni yedim; va Sening kaloming menga qalbimning quvonchi va shodligi bo‘ldi; chunki men Sening noming bilan atalganman, ey lashkarlar Egasi bo‘lgan Rabbiy Xudo. Men masxarachilar yig‘inida o‘tirmadim, ham shodlanmadim; Sening qo‘ling bois men yolg‘iz o‘tirdim, chunki Sen meni g‘azab bilan to‘ldirding. Nega mening dardim uzluksiz, yaram esa tuzalmas bo‘lib, shifo topishni rad etadi? Nahotki Sen men uchun mutlaqo yolg‘ondek, qurib qoladigan suvlar kabi bo‘lsang? Shuning uchun Rabbiy shunday deydi: Agar sen qaytsang, Men seni yana qaytaraman, va sen Mening huzurimda turasan; agar sen qimmatbaho narsani razildan ajratib chiqarsang, sen Mening og‘zim kabi bo‘lasan; ular senga qaytsinlar, ammo sen ularga qaytma. Va Men seni bu xalq uchun mustahkam jez devor qilaman; ular senga qarshi jang qiladilar, ammo seni yenga olmaydilar; chunki Men seni qutqarish va xalos etish uchun sen bilanman, deydi Rabbiy. Va Men seni yovuzlarning qo‘lidan qutqaraman, dahshatlilarning qo‘lidan esa xalos qilaman. Yeremiyo 15:16–21.
Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.
Yeremiyo kichik kitobning so‘zlarini xuddi Yuhanno va Hizqiyol topganidek topgan edi, va u ham xabarni yegan edi; biroq bu xabar ado etmagan xabarga (suvga) aylangan edi. Go‘yo Xudo yolg‘on gapirgandek edi, bu esa, albatta, mumkin emas; ammo “yolg‘on” haqidagi ayblov Yeremiyoni Habakkukda tasvirlangan birinchi Millerit umidsizligiga joylashtirish uchun kalitni beradi.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
Men o‘z qo‘riq joyimda turaman, minoraga chiqib joylashaman, U menga nima deyishini va tanbeh berilganimda nima deb javob qilishimni ko‘rish uchun kuzatib turaman. Egamiz menga javob berib dedi: “Vahiyni yoz, uni lavhalar ustiga ravshan qilib bit, toki uni o‘qigan kishi yugura olsin. Chunki vahiy hali belgilangan vaqt uchundir, ammo oxirida u so‘zlaydi va yolg‘on gapirmaydi; garchi u kechikkandek tuyulsa ham, uni kut, chunki u albatta keladi, kechikmaydi.” Habakkuk 2:1–3.
The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.
Birinchi farishtaning xabari haqidagi vahiy 1843-yildagi, Xudoning “qo‘li” tomonidan boshqarilgan kashshoflar jadvaliga yozib qo‘yilgan edi.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Men 1843 yilgi jadval Rabbimizning qo‘li bilan boshqarilganini va uni o‘zgartirmaslik kerakligini ko‘rdim; sonlar U xohlaganidek bo‘lgan; Uning qo‘li ayrim sonlardagi bir xatoni qoplab, yashirib turgan edi, shuning uchun Uning qo‘li olib tashlanmaguncha, hech kim uni ko‘ra olmas edi.” Early Writings, 74.
The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.
1843 yilning “belgilangan vaqti” chizmada ifodalangan edi, va aynan shuning uchun u 1843 yil chizmasi deb ataladi. U 1842 yilda, Habakkukdagi “vahiyni yoz va uni jadvallar ustida ravshan qil” degan amrning bajarilishi sifatida nashr etildi. Vahiy “jadvallar” ustida, ya’ni ko‘plikda ravshan qilinishi kerak edi; bu esa Rabbiy O‘z qo‘lini 1843 yil chizmasidagi xatodan olgach, uning 1850 yilgi kashshoflar chizmasida tuzatilishini ko‘rsatadi. Bu xato birinchi umidsizlikka sabab bo‘ldi, va Yeremiyo 1840 yil 11-avgustda kichik kitobni yegan hamda 1843 yilning belgilangan vaqti amalga oshmay qolganda umidsizlikka tushganlarni ifodalaydi.
When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.
1840-yilda Yeremiyo kichik kitobni yeganida, u uning yuragining “quvonchi va shodligi” edi; ammo umidsizlik kelganda, u endi “quvonmadi” va Xudoning “qo‘li sababli” “yolg‘iz o‘tirdi.” Xudoning qo‘li “hisoblarning ayrimlaridagi bir xatoni” yopib qo‘ygan edi, shu tariqa Yeremiyoni Xudo yolg‘on gapirgan bo‘lishi mumkin, degan ehtimolni ko‘rib chiqishga olib keldi. Yeremiyoga berilgan va’da shundan iborat ediki, agar u o‘z tushkunligidan “qaytsa,” Xudo Yeremiyoni O‘zining “og‘zi” kabi qilar edi. Agar Yeremiyo o‘z umidsizligidan Xudoga qaytsa va o‘n bokira haqidagi masalning kechikish vaqtida turganini anglab yetsa, Xudo uni vahiy aynan qachon amalga oshishi va endi ortiq kechikmasligini aniq ko‘rsatib beradigan og‘iz, ya’ni so‘zlovchi vosita sifatida ishlatar edi.
The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.
Bu faktlarni bu yerda bayon etishdan maqsad shuki, farishtaning barcha xabarlari bilan birga, ularning “kelishlari” va “quvvatlantirilishlari” hayot-mamot ahamiyatiga ega bo‘lgan xabarni taqdim etadi, va bu xabar sajda qiluvchilarning ikki toifasini vujudga keltiradi. Uch farishta sinovning izchil rivojlanib boruvchi jarayonidagi uch bosqichdir. Biz ko‘zlagan nuqta uchun bundan ham muhimrog‘i shuki, yetti momaqaldiroqning ma’nosi hukmning yakunini e’lon qilib, Doniyol kitobining oxirgi olti oyati muhrdan yechilgan 1989 yilda “oxirzamon”ning kelishidan ko‘p o‘tmay anglab yetilgan bo‘lsa-da, uchinchi farishta tarixining oxirida yetti momaqaldiroqning yana bir muhrdan yechilishi bor.
The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.
Adventizmning boshlanish tarixi 1798-yilda birinchi farishtaning muhrining ochilishi bilan boshlanadi va Rabbiy umidsizlikni yuzaga keltirish uchun ustida O‘z qo‘lini tutib turgan bir haqiqatning muhrdan yechilishi bilan yakunlanadi. Shundan so‘ng U O‘z qo‘lini olib tashladi (muhrdan yechdi) va kechikish vaqti haqidagi xabarni ochib berdi.
The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.
Adventizmning yakun topish tarixi uchinchi farishtaning xabari 1989-yilda muhrdan yechilishi bilan boshlanadi va Rabbiy umidsizlikni yuzaga keltirish uchun O‘z qo‘lini ustida tutgan bir haqiqatning muhrdan yechilishi bilan tugaydi. U endi O‘z qo‘lini olib tashlamoqda va shu tariqa birinchi umidsizlik hamda kechikish vaqtining xabarini muhrdan yechmoqda. U 2020-yil 18-iyulning maqsadini muhrdan yechmoqda.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Shuning uchun Egamiz shunday deydi: Agar sen qaytsang, Men seni yana tiklayman, va sen Mening huzurimda turursan; agar sen qimmatlisini razildan ajratib chiqarsang, sen Mening og‘zim kabi bo‘lursan; ular senga qaytsinlar, ammo sen ularga qaytma. Va Men seni bu xalq uchun mustahkam jez devor qilaman; ular senga qarshi jang qiladilar, ammo seni yenga olmaydilar; chunki Men seni qutqarish va xalos etish uchun sen bilanman, deydi Egamiz. Va Men seni yovuzlarning qo‘lidan qutqaraman, va dahshatlilarning qo‘lidan xalos qilaman. Yeremiyo 15:19–21.