The lines of the reformatory movements are a key to understanding the “seven thunders” of Revelation ten. The “seven thunders” represent the history of the empowerment of the first angel’s message on August 11, 1840 until the Great Disappointment on October 22, 1844. Chapter ten provides three internal witnesses within the chapter to support this understanding.
Islohotchi harakatlarning yo‘nalishlari Vahiynoma o‘ninchi bobidagi “yetti momaqaldiroq”ni tushunishning kalitidir. “Yetti momaqaldiroq” birinchi farishtaning xabariga qudrat berilgan tarixni — 1840-yil 11-avgustdan 1844-yil 22-oktabrdagi Buyuk Umidsizlikkacha bo‘lgan davrni — ifodalaydi. O‘ninchi bob ushbu tushunchani qo‘llab-quvvatlash uchun bobning o‘zida uchta ichki guvohlikni taqdim etadi.
“The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“1840–44 yillardagi advent harakati Xudoning qudratining ulug‘vor namoyoni edi; birinchi farishtaning xabari dunyodagi har bir missionerlik maskaniga yetkazildi va ayrim mamlakatlarda XVI asrdagi Islohotdan beri biror yurtda guvoh bo‘lingan eng buyuk diniy qiziqish kuzatildi; ammo bularning barchasi uchinchi farishtaning so‘nggi ogohlantirishi ostidagi qudratli harakat tomonidan ortda qoldiriladi.” Buyuk kurash, 611.
The first angel’s message was carried to the world from 1840 onward. Uriah Smith expresses the pioneer understanding, in agreement with Sister White. Smith recognizes the first angel arrived in 1798 and shows it was the first angel that came down in 1840. Smith and the pioneers had simply not noticed the distinction between the arrival of a message and its empowerment. Smith clearly states that when the angel of Revelation ten placed one foot on the sea and one on the earth it identified the message being carried to the world.
Birinchi farishtaning xabari 1840 yildan boshlab dunyoga yetkazildi. Uriah Smith Katta Opa White bilan uyg‘un holda kashshoflar tushunchasini ifoda etadi. Smith birinchi farishta 1798 yilda kelganini tan oladi va 1840 yilda pastga tushgan farishta aynan birinchi farishta bo‘lganini ko‘rsatadi. Smith va kashshoflar xabarning kelishi bilan unga qudrat berilishi o‘rtasidagi farqni shunchaki payqamagan edilar. Smith Vahiy kitobining o‘ninchi bobidagi farishta bir oyog‘ini dengizga, ikkinchisini esa quruqlikka qo‘yganida, bu dunyoga yetkazilayotgan xabarni aniqlab berganini aniq bayon qiladi.
“In 1798, therefore, the restriction against proclaiming the day of Christ at hand ceased; in 1798, the time of the end commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God’s judgment come; and it is since that time, too, that the angel of chapter 10 has taken his stand on sea and land, and sworn that time shall be no more. Of their identity there can be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, more especially from 1840 to 1844, began their full and circumstantial accomplishment. The position of this angel, one foot upon the sea and the other on the land, denotes the wide extent of his proclamation by sea and by land. Had this message been designed for only one country, it would have been sufficient for the angel to take his position on the land only. But he has one foot upon the sea, from which we may infer that his message would cross the ocean, and extend to the various nations and divisions of the globe; and this inference is strengthened by the fact that the Advent proclamation, above referred to, did go to every missionary station in the world. More on this under chapter 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.
“Demak, 1798-yilda Masihning kuni yaqinligini e’lon qilishga qarshi bo‘lgan cheklov barham topdi; 1798-yilda oxirzamon vaqti boshlandi va kichik kitobdan muhr olib tashlandi. Shunday ekan, o‘sha davrdan boshlab Vahiy 14-bobdagi farishta Xudoning hukm soati kelganini e’lon qilib chiqdi; va ayni o‘sha vaqtdan boshlab 10-bobdagi farishta ham dengiz va quruqlik ustida turib, endi vaqt bo‘lmasligiga qasam ichdi. Ularning bir xil shaxs ekanligiga hech qanday shubha bo‘lishi mumkin emas; va ulardan birini ma’lum bir joyga taalluqli deb ko‘rsatadigan barcha dalillar boshqasiga nisbatan ham xuddi shunday kuchga egadir. Hozirgi avlod ushbu ikki bashoratning amalga oshishini ko‘rib turganini ko‘rsatish uchun bu yerda biron dalilga kirishishimiz shart emas. Ularning to‘la va batafsil bajo bo‘lishi advent haqidagi va’zgo‘ylikda, ayniqsa 1840-yildan 1844-yilgacha, boshlandi. Bu farishtaning bir oyog‘i dengizda va ikkinchisi quruqlikda turishi uning e’loni dengiz orqali ham, quruqlik orqali ham keng yoyilishini bildiradi. Agar bu xabar faqat bir mamlakat uchun mo‘ljallangan bo‘lganida, farishtaning faqat quruqlikda turishi kifoya qilgan bo‘lardi. Ammo uning bir oyog‘i dengiz ustidadir, bundan esa uning xabari ummonni kesib o‘tib, yer yuzining turli millatlari va bo‘linmalariga yoyilishini xulosa qilishimiz mumkin; va bu xulosa, yuqorida tilga olingan Advent e’loni dunyodagi har bir missionerlik stansiyasigacha yetib borganligi bilan yanada mustahkamlanadi. Bu haqda 14-bob ostida yana ko‘proq.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.
Therefore, verse one of chapter ten is identifying August 11, 1840, for at that time the predicted end of the Ottoman supremacy ceased in agreement with the prediction in Revelation nine. Sister White states:
Shuning uchun o‘ninchi bobning birinchi oyati 1840-yil 11-avgustni ko‘rsatadi, chunki aynan o‘sha vaqtda Vahiy kitobining to‘qqizinchi bobidagi bashoratga muvofiq Usmonli hukmronligining oldindan aytilgan yakuni nihoyasiga yetdi. Oqsoqol Uayt shunday deydi:
“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 ro‘yobga chiqishi keng tarqalgan qiziqish uyg‘otdi. Bundan ikki yil avval, ikkinchi adventni va’z qilayotgan yetakchi xizmatchilardan biri bo‘lgan Josiah Litch Vahiy 9-bobga doir bir sharhni nashr etib, Usmonli imperiyasining qulashi haqida bashorat qilgan edi. Uning hisob-kitoblariga ko‘ra, bu qudrat... 1840-yil 11-avgustda ag‘darilishi kerak edi, o‘shanda Konstantinopoldagi Usmonli hokimiyatining parchalanishi 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.
“Belgilab qo‘yilgan ayni vaqtda Turkiya o‘z elchilari orqali Yevropaning ittifoqchi qudratlarining 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‘pchilik Miller va uning safdoshlari qabul qilgan bashoratlarni talqin etish tamoyillarining to‘g‘riligiga ishondi va advent harakatiga ajoyib bir turtki berildi. Ilmli va nufuzli kishilar ham Millar bilan birlashib, uning qarashlarini ham va’z qilishda, ham nashr etishda qatnashdilar, va 1840 yildan 1844 yilgacha bu ish tez sur’at bilan kengaydi.” The Great Controversy, 334, 335.
Verse one of chapter ten is 1840 and in verse ten we see John bitterly disappointed on October 22, 1844. John represented those that took the message of the little book to the world, only to suffer the bitter disappointment on October 22, 1844. Verse one to verse ten represents the history of 1840 to 1844. That is one internal witness within chapter ten.
O‘ninchi bobning birinchi oyati 1840-yilni bildiradi, o‘ninchi oyatda esa biz Yuhannoning 1844-yil 22-oktyabrda qattiq umidsizlikka tushganini ko‘ramiz. Yuhanno kichik kitob xabarini dunyoga yetkazganlarni ifodalagan edi, ammo ular 1844-yil 22-oktyabrda achchiq umidsizlikka duchor bo‘ldilar. Birinchi oyatdan o‘ninchi oyatgacha bo‘lgan qism 1840-yildan 1844-yilgacha bo‘lgan tarixni ifodalaydi. Bu o‘ninchi bob ichidagi ichki guvohliklardan biridir.
The other witness is John who eats the little book and it is sweet in his mouth, representing his acceptance of the message of August 11, 1840 and then it turned bitter in his stomach at the Great Disappointment of October 22, 1844.
Boshqa guvoh — kichik kitobni yegan Yuhannodir; u uning og‘zida shirin bo‘ladi, bu uning 1840-yil 11-avgustdagi xabarni qabul qilganini bildiradi; so‘ng esa u 1844-yil 22-oktabrdagi Buyuk Hafsalasizlik paytida qornida achchiqqa aylandi.
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. Revelation 10:10.
Va men kichik kitobni farishtaning qo‘lidan olib, uni yeb qo‘ydim; u og‘zimda asalday shirin edi; ammo uni yeganim zahoti qornim achchiq bo‘ldi. Vahiy 10:10.
Verse ten represents the very history of 1840 to 1844 in one verse. That is the second internal witness within the chapter that the “seven thunders” represent that history. Sister White has already identified that the “seven thunders” represent a delineation of events that transpired under the first and second angel’s messages. The second angel’s message ended at the great disappointment, so the “seven thunders” represent the very same history. Three internal witnesses to support the truth that the history of August 11, 1840 through the Great Disappointment on October 22, 1844 is the prophetic history that is being emphasized in Revelation chapter ten.
O‘ninchi oyat 1840-yildan 1844-yilgacha bo‘lgan tarixning o‘zini bir oyatda ifodalaydi. Bu bob ichidagi ikkinchi ichki guvohlik bo‘lib, “yetti momaqaldiroq” aynan o‘sha tarixni ifodalashini ko‘rsatadi. Opa Uayt allaqachon “yetti momaqaldiroq” birinchi va ikkinchi farishtaning xabarlari ostida sodir bo‘lgan voqealarning bayonini ifodalashini aniqlab bergan. Ikkinchi farishtaning xabari Buyuk umidsizlikda yakun topdi, shuning uchun “yetti momaqaldiroq” aynan o‘sha bir xil tarixni ifodalaydi. 1840-yil 11-avgustdan 1844-yil 22-oktabrdagi Buyuk Umidsizlikkacha bo‘lgan tarix Vahiy kitobining o‘ninchi bobida ta’kidlanayotgan bashoratli tarix ekanligi haqiqatini tasdiqlovchi uchta ichki guvohlik mavjud.
Then in the last verse, in agreement with the truth connected with the “seven thunders” a command is given for the presentation of the message and that the very history must be repeated.
So‘ngra oxirgi oyatda, “yetti momaqaldiroq” bilan bog‘liq haqiqatga muvofiq ravishda, xabarni taqdim etish va aynan o‘sha tarixning takrorlanishi lozimligi haqida amr beriladi.
And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:11.
Va u menga dedi: “Sen yana ko‘p xalqlar, elatlar, tillar va shohlar haqida yana bashorat qilishing kerak.” Vahiy 10:11.
The seven thunders are identifying that the beginning of Adventism, beginning when the message that was unsealed at the “time of the end” was empowered would illustrate the end of Adventism when the message that was unsealed in 1989 would be empowered by the descent, not of the angel of Revelation ten, but by the descending angel of Revelation eighteen. The angel of Revelation eighteen descended on September 11, 2001 and we are now approaching the conclusion of the historical repetition of 1840 to 1844.
Yetti momaqaldiroq shuni ko‘rsatadiki, “oxirat zamoni”da muhrdan ochilgan xabar qudrat bilan ta’sir etgan paytda boshlangan Adventizmning ibtidosi, 1989 yilda muhrdan ochilgan xabar Vahiy kitobining o‘ninchi bobidagi farishta tomonidan emas, balki Vahiy kitobining o‘n sakkizinchi bobidan tushib kelayotgan farishta tomonidan qudrat bilan ta’sir ettiriladigan Adventizmning oxirini tasvirlar edi. Vahiy kitobining o‘n sakkizinchi bobidagi farishta 2001 yil 11 sentyabrda tushib keldi va biz hozir 1840 yildan 1844 yilgacha bo‘lgan tarixiy takrorlanishning yakuniga yaqinlashmoqdamiz.
These observations of chapter ten have been in the public domain for years. What was never recognized until recently is that with that sacred history is another sacred history that is embedded within. The history will only be recognized by those who accept the Alpha and Omega principle that identifies the end of a thing with the beginning of a thing. The embedded history within the sacred history begins with a disappointment and ends with the Great Disappointment. The history of 1843 to 1844 is a special line of history within but distinct from the history of 1840 to 1844. Sister White and Christ both address this line of history.
O‘ninchi bobga oid ushbu kuzatuvlar yillar davomida jamoatchilik mulki bo‘lib kelgan. Yaqin vaqtgacha hech qachon anglanmagan narsa shuki, o‘sha muqaddas tarix ichiga singdirilgan yana bir muqaddas tarix mavjuddir. Bu tarix faqat har bir narsaning oxirini uning boshlanishi bilan aynanlashtiradigan Alfa va Omega tamoyilini qabul qiladiganlar tomonidan tan olinadi. Muqaddas tarix ichiga singdirilgan bu tarix ko‘ngil qolishi bilan boshlanib, Buyuk Ko‘ngil Qolishi bilan yakun topadi. 1843 yildan 1844 yilgacha bo‘lgan tarix 1840 yildan 1844 yilgacha bo‘lgan tarix ichidagi, ammo undan farq qiladigan alohida bir tarix chizig‘idir. Oqsocha Uayt ham, Masih ham tarixning ushbu chizig‘iga murojaat qiladilar.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
1840–1844 yillarda berilgan barcha xabarlar endi qudrat bilan yetkazilishi kerak, chunki o‘z yo‘l-yo‘rig‘ini yo‘qotgan ko‘plab odamlar bor. Xabarlar barcha jamoatlarga yetib borishi kerak.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matt. 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Masih dedi: ‘Ko‘zlaringiz baxtlidir, chunki ular ko‘radi; quloqlaringiz ham baxtlidir, chunki ular eshitadi. Zero, sizlarga chinini aytaman: ko‘p payg‘ambarlar va solih kishilar sizlar ko‘rayotgan narsalarni ko‘rishni orzu qilganlar, ammo ko‘rmaganlar; sizlar eshitayotgan narsalarni eshitishni orzu qilganlar, ammo eshitmaganlar’ [Matt. 13:16, 17]. 1843 va 1844 yillarda ko‘rilgan narsalarni ko‘rgan ko‘zlar baxtlidir.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Xabar berildi. Va bu xabarni takrorlashda hech qanday kechikish bo‘lmasligi kerak, chunki zamonning alomatlari amalga oshib bormoqda; yakunlovchi ish bajarilishi lozim. Qisqa vaqt ichida buyuk bir ish amalga oshiriladi. Tez orada Xudoning tayinlashi bilan bir xabar beriladiki, u baland faryodga aylanib boradi. Shunda Doniyor o‘z qismatida turib, o‘z guvohligini beradi.” Manuscript Releases, 21-jild, 437.
The “prophets and righteous men have desired to see those things” that “were seen in 1843 and 1844.” Jesus referenced this sacred history in two gospels, but each reference was in a different context.
“Payg‘ambarlar va solihlar 1843 va 1844 yillarda ko‘rilgan narsalarni ko‘rishni orzu qilganlar.” Iso bu muqaddas tarixga ikki Injilda ishora qilgan, biroq har bir ishora turli bir kontekstda bo‘lgan.
And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:3–17.
U ularga masallar bilan ko‘p narsalarni aytib, dedi: “Mana, urug‘ sochuvchi urug‘ sepgani chiqdi. U urug‘ sepayotganda, ba’zi urug‘lar yo‘l yoqasiga tushdi, qushlar kelib ularni cho‘qib yeb ketdi. Ba’zilari esa tuprog‘i kam toshloq joylarga tushdi; tuprog‘i chuqur bo‘lmagani uchun darhol unib chiqdi. Quyosh ko‘tarilgach esa kuydi; ildizi bo‘lmagani uchun qurib qoldi. Yana ba’zilari tikanlar orasiga tushdi; tikanlar o‘sib chiqib, ularni bo‘g‘ib qo‘ydi. Boshqalari esa yaxshi yerga tushib, hosil berdi: ba’zilari yuz baravar, ba’zilari oltmish, ba’zilari o‘ttiz baravar. Eshitishga qulog‘i bor eshitsin.” Shunda shogirdlar kelib, Unga dedilar: “Nega ularga masallar bilan gapirasan?” U javob berib, ularga dedi: “Osmon Shohligining sirlarini bilish sizlarga berilgan, ammo ularga berilmagan. Chunki kimda bor bo‘lsa, unga beriladi va unda mo‘l-ko‘l bo‘ladi; ammo kimda yo‘q bo‘lsa, undagi bori ham undan olinadi. Shuning uchun ularga masallar bilan gapiraman: chunki ular ko‘rib turib ko‘rmaydilar, eshitib turib eshitmaydilar va tushunmaydilar. Ularda Ishayo payg‘ambarning bashorati bajo bo‘ladi; u shunday deydi: Eshitib eshitasizlar-u, ammo tushunmaysizlar; ko‘rib ko‘rasizlar-u, ammo anglamaysizlar. Chunki bu xalqning yuragi qalinlashgan, quloqlari og‘ir eshitadi, ko‘zlarini yumganlar; tag‘in ko‘zlari bilan ko‘rib, quloqlari bilan eshitib, yuraklari bilan anglab, tavba qilib Menga qaytmasinlar, Men esa ularni sog‘aytirmayin. Ammo sizlarning ko‘zlaringiz baxtlidir, chunki ular ko‘radi; quloqlaringiz ham, chunki ular eshitadi. Zero, sizlarga chinini aytaman: ko‘p payg‘ambarlar va solih kishilar sizlar ko‘rayotgan narsalarni ko‘rishni orzu qilganlar, ammo ko‘rmaganlar; sizlar eshitayotgan narsalarni eshitishni orzu qilganlar, ammo eshitmaganlar.” Matto 13:3–17.
Jesus in Matthew while speaking of the effect of the Word of God, and calling on men to “hear,” identifies that the Laodiceans who reject the message which the prophets desired to see, were represented in Isaiah chapter six. Future for America has repeatedly presented Isaiah six in the context of September 11, 2001, for with the attack of Islam on that date the mighty angel of Revelation eighteen descended and lightened the earth with his glory. The prophets all agree with one another and in verse three of Isaiah six we find the direct reference to that very angel.
Iso Matto kitobida Xudoning Kalomining ta’siri haqida so‘z yuritar ekan va odamlarni “eshitishga” da’vat qilar ekan, payg‘ambarlar ko‘rishni orzu qilgan xabarni rad etuvchi Laodikiyaliklar Ishayo kitobining oltinchi bobida tasvirlanganini ko‘rsatadi. *Future for America* 2001-yil 11-sentyabr voqealari munosabati bilan Ishayo 6 ni qayta-qayta taqdim etib kelgan, chunki o‘sha kuni Islomning hujumi bilan Vahiy 18 dagi qudratli farishta tushib keldi va yerni o‘z ulug‘vorligi bilan yoritdi. Barcha payg‘ambarlar bir-biri bilan hamfikrdir, va Ishayo 6 ning uchinchi oyatida biz aynan o‘sha farishtaga to‘g‘ridan-to‘g‘ri ishorani topamiz.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:1–3.
Shoh Uzziyo vafot etgan yili men ham Rabbiyni taxt ustida o‘tirgan holda ko‘rdim; U yuksak va oliy edi, Uning libosining etaklari ma’badni to‘ldirar edi. Uning tepasida serafimlar turar edi; ularning har birida oltitadan qanot bor edi: ikkitasi bilan yuzini berkitardi, ikkitasi bilan oyoqlarini berkitardi, va ikkitasi bilan uchardi. Va biri boshqasiga nida qilib der edi: Muqaddas, muqaddas, muqaddasdir lashkarlar Parvardigori; butun yer Uning ulug‘vorligiga to‘lgandir. Ishayo 6:1–3.
The earth is lightened with his glory when the angel of Revelation eighteen descends, and Isaiah provides another important key when he informs us that his vision of the sanctuary took place in the year King Uzziah died. King Uzziah had attempted to do the work of a priest within the temple. Eighty priests and the high priest resisted him from doing so until the Lord struck him with leprosy in his forehead. He received the mark of the beast for attempting to combine his state authority with church authority. He did not immediately die, he was removed from the throne and replaced and over a period of time he finally died on September 11, 2001. The Adventist church progressively dies as did the Jewish church in the time of Christ. But September 11, 2001 Adventism who had already rejected the message of the last six verses of Daniel eleven came to an end as the Protestant horn of the United States, and those represented by Isaiah were then called to take the message represented by the first voice of Revelation eighteen.
Vahiy kitobining o‘n sakkizinchi bobidagi farishta tushib kelganida yer uning ulug‘vorligi bilan yoritiladi, va Ishayo yana bir muhim kalitni taqdim etadi: u bizga ma’lum qiladiki, uning muqaddas maskan haqidagi vahiyi shoh Uzziyo vafot etgan yilda sodir bo‘lgan. Shoh Uzziyo ma’bad ichida ruhoniyning ishini qilishga uringan edi. Sakson nafar ruhoniy va oliy ruhoniy bunga yo‘l qo‘ymaslik uchun unga qarshilik ko‘rsatdilar, toki Rabbiy uning peshonasiga moxov urmaguncha. U davlat hokimiyatini jamoat hokimiyati bilan birlashtirishga uringani uchun maxluqning tamg‘asini oldi. U darhol o‘lmadi; u taxtdan chetlatildi va o‘rniga boshqasi qo‘yildi, va ma’lum vaqt o‘tgach, nihoyat 2001-yil 11-sentyabrda vafot etdi. Adventist jamoati Masih davridagi Yahudiy jamoati kabi bosqichma-bosqich o‘ladi. Ammo 2001-yil 11-sentyabrda, Doniyor o‘n birinchi bobining oxirgi olti oyatidagi xabarni allaqachon rad etgan Adventizm Amerika Qo‘shma Shtatlarining protestant shoxi sifatida nihoyasiga yetdi, va shunda Ishayo orqali ifodalanganlar Vahiy kitobining o‘n sakkizinchi bobidagi birinchi ovoz bilan ifodalangan xabarni olib borishga da’vat etildilar.
And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the kings house, judging the people of the land. 2 Chronicles 26:17–21.
Va ruhoniy Azariyo uning orqasidan kirdi, va u bilan birga Egamizning sakson nafar jasur ruhoniysi ham bor edi. Ular shoh Uziyoga qarshilik ko‘rsatib, unga dedilar: “Ey Uziyo, Egamizga tutatqi tutatish sening ishing emas, balki tutatqi tutatish uchun muqaddas qilingan Horunning o‘g‘illari bo‘lgan ruhoniylarning ishidir. Ma’baddan chiq, chunki sen xiyonat qilding; bu senga Egamiz Xudodan sharaf bo‘lmaydi.” Shunda Uziyo g‘azablandi; u tutatqi tutatish uchun qo‘lida tutatqi idishini ushlab turgan edi. Ruhoniylarga g‘azab qilayotgan paytida, Egamizning uyida, tutatqi qurbongohi yonida, ruhoniylarning ko‘z o‘ngida uning peshonasida moxov paydo bo‘ldi. Bosh ruhoniy Azariyo va barcha ruhoniylar unga qaradilar, va mana, uning peshonasida moxov bor edi; shunda uni u yerdan haydab chiqardilar; ha, Egamiz uni urganligi sababli, uning o‘zi ham tezda chiqib ketishga shoshildi. Shoh Uziyo vafot etgan kunigacha moxov bo‘lib qoldi va moxov bo‘lgani uchun alohida uyda yashadi; chunki u Egamizning uyidan chetlatilgan edi. Uning o‘g‘li Yotam esa shoh saroyi ustidan boshqaruvchi bo‘lib, yurt xalqiga hukm chiqarar edi. 2 Solnomalar 26:17–21.
It is important to recognize that the Protestant horn was removed from the Seventh-day Adventist church on September 11, 2001, for there are three primary elements to the unsealing of the message of Revelation in the last days. One is the parallel history of the horn of Republicanism and the horn of Protestantism. The other element that must be recognized is the significance of the seven churches, and of course the third is the “seven thunders.” All three prophetic elements make up the message that is being unsealed, and it is necessary to recognize that just as the Jewish church was passed by in the time of Christ, Adventism is passed by in the “last days.”
Oxirgi kunlarda Vahiy kitobidagi xabarning muhrdan yechilishida uchta asosiy unsur borligi sababli, 2001-yil 11-sentabrda Protestantizm shoxi Yettinchi kun Adventistlari jamoatidan olib tashlanganini anglash muhimdir. Ulardan biri — Respublikachilik shoxi bilan Protestantizm shoxining parallel tarixidir. E’tirof etilishi lozim bo‘lgan boshqa unsur esa yetti jamoatning ahamiyatidir, va albatta, uchinchisi — “yetti momaqaldiroq”dir. Ushbu uchala bashoratli unsur muhrdan yechilayotgan xabarni tashkil etadi, va Masih davrida yahudiy jamoati chetlab o‘tilganidek, “oxirgi kunlarda” Adventizm ham chetlab o‘tilishini anglash zarurdir.
Isaiah volunteers to take a message to God’s unfaithful chosen people in his history and Jesus uses the same words to address the same situation in His history. A covenant chosen people are being passed by, and they refuse to “hear” and be healed.
Ishayo o‘z tarixida Xudoning bevafolik qilgan tanlangan xalqiga xabar olib borishga ko‘ngilli bo‘ladi, va Iso O‘z tarixida ayni vaziyatga murojaat qilish uchun o‘sha so‘zlarning o‘zidan foydalanadi. Ahd bilan tanlangan xalq chetlab o‘tilmoqda, va ular “eshitish” hamda shifo topishni rad etadilar.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Va U dedi: Borib, bu xalqqa shunday ayt: Eshitinglar, ammo anglamanglar; ko‘ringlar, ammo idrok etmanglar. Bu xalqning yuragini semirtir, quloqlarini og‘irlashtir, ko‘zlarini yumdir; toki ular ko‘zlari bilan ko‘rmasinlar, quloqlari bilan eshitmasinlar, yuraklari bilan anglamasinlar, tavba qilib qaytmasinlar va shifo topmasinlar. Ishayo 6:9, 10.
The work Isaiah takes up is the work that John and Ezekiel took up when they ate the little book. They take a message of rebuke to a covenant chosen people that are in the process of being spewed out of the mouth of the Lord. The second time Jesus refers to the history that prophets and righteous men desired to see is recorded by Luke.
Ishayo zimmasiga olgan ish — Yahyo va Hizqiyol kichik kitobni yeganlarida zimmasiga olgan ishning o‘zidir. Ular ahd asosida tanlangan, Egamizning og‘zidan qusib tashlanish jarayonida bo‘lgan xalqqa tanbeh xabarini olib boradilar. Iso payg‘ambarlar va solihlar ko‘rishni orzu qilgan tarixga ikkinchi bor ishora qilgan joy Luqo tomonidan qayd etilgan.
And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Luke 10:15–24.
Va sen, ey Kafarnahum, osmonga qadar yuksaltirilgan bo‘lsang-da, do‘zax qa’riga tushirilursan. Sizni eshitgan Meni eshitgandir; sizni mensimagan esa Meni mensimagandir; Meni mensimagan esa Meni Yuborganni mensimagandir. So‘ng o‘sha yetmish kishi quvonch bilan qaytib kelib, dedilar: “Hazratim, hatto jinlar ham Sening noming orqali bizga bo‘ysunmoqda”. U esa ularga dedi: “Men shaytonning osmondan chaqmoqdek qulaganini ko‘rdim. Mana, Men sizlarga ilonlar va chayonlarni oyoq osti qilishga, hamda dushmanning butun qudrati ustidan hokimiyat berdim; va hech narsa sizlarga aslo zarar yetkazmaydi. Biroq shundan quvonmangki, ruhlar sizlarga bo‘ysunadi; balki nomlaringiz osmonda yozilgani uchun quvoninglar”. O‘sha soatda Iso ruhda shodlanib, dedi: “Senga shukr qilaman, ey Ota, osmonu yerning Rabbi, chunki Sen bu narsalarni donolaru fahmlilardan yashirib, go‘daklarga ayon qilding. Ha, ey Ota, chunki bu Sening nazaringda maqbul bo‘ldi. Hamma narsa Menga Otam tomonidan topshirilgandir; O‘g‘ilning kim ekanini Otadan boshqa hech kim bilmaydi; Otaning kim ekanini ham O‘g‘ildan va O‘g‘il kimga O‘zini ayon qilishni istasa, o‘shandan boshqa hech kim bilmaydi”. So‘ng U shogirdlariga yuzlanib, xoli holda dedi: “Siz ko‘rayotgan narsalarni ko‘ruvchi ko‘zlar baxtlidir. Chunki sizlarga aytamanki, ko‘p payg‘ambarlar va shohlar siz ko‘rayotgan narsalarni ko‘rishni orzu qilganlar-u, ko‘rmaganlar; siz eshitayotgan narsalarni eshitishni orzu qilganlar-u, eshitmaganlar”. Luqo 10:15–24.
Again, the context of a blessing associated with those who have the privilege of seeing what the righteous have desired to see is concerning a covenant chosen people who are being passed by and are unwilling to “hear.” Sister White refers to Christ’s condemnation of Capernaum, which is a symbol of the rejection of great light, and she emphasized Adventism by placing the rebuke against Adventism in [brackets.]
Yana, solihlar ko‘rishni orzu qilgan narsalarni ko‘rish imtiyoziga ega bo‘lganlarga bog‘liq baraka haqidagi kontekst, chetlab o‘tilayotgan va “eshitish”ni istamaydigan ahdga ko‘ra tanlangan xalq haqida bormoqda. Opa Uayt Masihning Kafarnahumni mahkum etishiga ishora qiladi; bu buyuk nurning rad etilishining ramzidir, va u [qavslar] ichida tanbehni Adventizmga qarata joylashtirish orqali Adventizmni alohida ta’kidlagan.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Xudoning farzandlari ekanini e’tirof etuvchilar orasida qanchalar oz sabr namoyon etilgan, qanchalar ko‘p achchiq so‘zlar aytilgan, e’tiqodimizga mansub bo‘lmaganlarga qarshi qanchalar ko‘p qoralovchi hukmlar aytilgan. Ko‘plar boshqa jamoatlarga mansub bo‘lganlarga buyuk gunohkorlar deb qaraganlar, holbuki Rabbiy ularga bunday qaramaydi. Boshqa jamoatlar a’zolariga shunday nazar bilan qaraydiganlar o‘zlarini Xudoning qudratli qo‘li ostida xo‘rlashga muhtojdirlar. Ular hukm qilayotgan kishilar juda oz nurga, ozgina imkoniyat va imtiyozlarga ega bo‘lgan bo‘lishlari mumkin. Agar ular bizning jamoatlarimizdagi ko‘plab a’zolar ega bo‘lgan nurga ega bo‘lganlarida edi, ular ancha yuksakroq sur’atda ilgarilagan va o‘z e’tiqodlarini dunyoga yaxshiroq namoyon etgan bo‘lar edilar. O‘z nuri bilan maqtanib, biroq unda yurmaydiganlar haqida Masih shunday deydi: ‘Lekin Men sizlarga aytaman: qiyomat kunida Tir va Sidon uchun siznikidan ko‘ra yengilroq bo‘ladi. Va sen, Kafarnahum [buyuk nurga ega bo‘lgan Yettinchi kun adventistlari], osmongacha ko‘tarilgansan [imtiyoz jihatidan], do‘zaxgacha tushirilursan; chunki senda qilingan qudratli ishlar Sado‘mda qilinganida edi, u bugungacha qolgan bo‘lar edi. Lekin Men sizlarga aytaman: qiyomat kunida Sado‘m yurti uchun senikidan ko‘ra yengilroq bo‘ladi.’ O‘sha vaqtda Iso javob berib dedi: ‘Senga shukr qilaman, ey Ota, osmon va yerning Rabbisi, chunki Sen bularni donolar va oqillardan [o‘z baholaricha] yashirib, go‘daklarga oshkor qilding.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.” Review and Herald, August 1, 1893.
“‘Endi esa, sizlar ana shu barcha ishlarni qilganingiz uchun, — deydi Egamiz, — Men sizlarga erta turib qayta-qayta gapirdim, ammo sizlar quloq solmadingizlar; Men sizlarni chaqirdim, ammo sizlar javob bermadingizlar; shu sababli Men O‘z nomim bilan atalgan, sizlar ishonadigan bu uyga ham, sizlarga va ota-bobolaringizga bergan joyga ham, Shiloga qilganim kabi qilaman. Va Men butun birodarlaringizni, ya’ni Efrayimning butun naslini haydab yuborganim kabi, sizlarni ham O‘z huzurimdan quvib yuboraman.’” Review and Herald, August 1, 1893.
The “mighty works” that had been done in Adventism were the works that righteous men and prophets desired to see and hear. Those mighty works were represented in the history of 1843 and 1844 when the message of the Midnight Cry was proclaimed. Adventism has rejected their history, and especially the history of 1843 and 1844. A history that begins and ends with a disappointment, and also a history that was intended to guide them into the earth made new.
Adventizmda amalga oshirilgan “qudratli ishlar” solih kishilar va payg‘ambarlar ko‘rishni hamda eshitishni orzu qilgan ishlar edi. O‘sha qudratli ishlar 1843 va 1844 yillar tarixida, Yarim Tun Nidosi xabari e’lon qilingan paytda, namoyon bo‘ldi. Adventizm o‘z tarixini, ayniqsa 1843 va 1844 yillar tarixini rad etdi. Bu tarix umidsizlik bilan boshlanib, umidsizlik bilan yakun topadigan tarixdir, shu bilan birga u ularni yangidan yaratilgan yerga yo‘llash uchun mo‘ljallangan tarix ham edi.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Ular yo‘lning boshida orqalariga yorqin bir nur o‘rnatilgan edi; bir farishta menga bu nur ‘yarim tunda yangragan faryod’ ekanini aytdi. Bu nur butun yo‘l bo‘ylab porlab turar va ular qoqilib ketmasinlar uchun oyoqlariga yorug‘lik berar edi.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.
“Agar ular ko‘zlarini oldilarida bo‘lgan, ularni shaharga boshlab borayotgan Isoga tikib turganlarida, ular omon edilar. Ammo ko‘p o‘tmay, ba’zilari charchab qoldilar va shahar hali juda uzoqda, deb aytdilar; ular esa unga bundan oldinroq kirib bo‘lishni kutgan edilar. Shunda Iso O‘zining ulug‘vor o‘ng qo‘lini ko‘tarib, ularga dalda berar edi, va Uning qo‘lidan advent guruhining ustida hilpirab turgan bir nur chiqardi, va ular: “Alleluia!” deb qichqirdilar. Boshqalar esa ortlaridagi nurni shoshqaloqlik bilan inkor etdilar va ularni shu qadar uzoqqa boshlab chiqqan Zot Xudo emas edi, deb aytdilar. Ularning ortidagi nur o‘chib qoldi va oyoqlari mutlaq zulmat ichida qoldi; ular qoqildilar, mo‘ljalni ham, Isoni ham ko‘zdan yo‘qotdilar va yo‘ldan chiqib, pastdagi qorong‘i va yovuz dunyoga qulab tushdilar.” Early Writings, 15.
What the Lion of the tribe of Judah is now unsealing is the history of 1843 and 1844. The “seven thunders” represent 1840 to 1844, but that period contains a very special history that has been typified since the beginning of covenant history. Each of the reformatory movements parallel each other, possessing the identical waymarks. If they were different from one another Satan would create a different plan of attack for each reformatory movement, but he never does.
Yahudo qabilasining Arsloni hozir ochib berayotgan narsa 1843 va 1844-yillar tarixidir. “Yetti momaqaldiroq” 1840 yildan 1844 yilgacha bo‘lgan davrni ifodalaydi, biroq bu davr ahd tarixining boshidan beri timsollangan nihoyatda alohida bir tarixni o‘z ichiga oladi. Islohot harakatlarining har biri bir-biriga muvofiq keladi va aynan bir xil belgi-nishonlarga egadir. Agar ular bir-biridan farq qilganida, Shayton har bir islohot harakati uchun boshqa-boshqa hujum rejasini tuzgan bo‘lardi, ammo u hech qachon bunday qilmaydi.
“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.
“Ammo Shayton bekor turmadi. U endi har bir boshqa islohotchi harakatda urinib kelgan ishini qilishga urindi — haqiqiy ish o‘rniga qalbakisini ularga chin deb tiqishtirib, xalqni aldash va halok etish. Masihiy jamoatning birinchi asrida soxta Masihlar bo‘lganidek, o‘n oltinchi asrda ham soxta payg‘ambarlar paydo bo‘ldi.” The Great Controversy, 186.
The essential point in this passage in terms of the overall message we are sharing is that when Adventism ceased to uphold the mantle of Protestantism and had it fully removed on September 11, 2001, they still insist that they are the remnant movement that proclaims the loud cry of the third angel. Yet they are the counterfeit. If you don’t recognize which movement is now carrying the horn of Protestantism it is virtually impossible to understand the parallel between the two horns in the United States.
Biz ulashayotgan umumiy xabar nuqtai nazaridan ushbu parchadagi asosiy fikr shuki, Adventizm Protestantizmning mantiyasini ko‘tarishni to‘xtatib, 2001-yil 11-sentabrda uning o‘zidan butunlay olib tashlanishiga yo‘l qo‘ygan bo‘lsa-da, ular hanuz o‘zlarini uchinchi farishtaning baland nidosini e’lon qiluvchi qoldiq harakat deb ta’kidlaydilar. Holbuki, ular qalbakidir. Agar hozir qaysi harakat Protestantizmning shoxini ko‘tarib turganini anglamasangiz, Qo‘shma Shtatlardagi ikki shox o‘rtasidagi parallellikni tushunish deyarli imkonsizdir.
The history of 1843 and 1844 is represented in every reform movement and we will now use the beginning of ancient Israel as God’s chosen people and the ending of Israel as God’s chosen people to illustrate the same of modern Israel, with the focus on 1843 and 1844 as represented in each of the lines of reformatory movements.
1843 va 1844 yillarining tarixi har bir islohot harakatida aks ettirilgan; endi esa biz qadimgi Isroilning Xudoning tanlangan xalqi sifatidagi boshlanishi va Isroilning Xudoning tanlangan xalqi sifatidagi nihoyasi orqali zamonaviy Isroilda ham xuddi shu haqiqatni ko‘rsatamiz; bunda e’tibor islohotchi harakatlarining har bir yo‘nalishida aks ettirilgan 1843 va 1844 yillarga qaratiladi.
Moses prophesied that the Lord would raise up a prophet like unto himself, and that prophet was Jesus. Luke in Acts confirms that Jesus fulfilled Moses’ prophecy.
Muso Egamiz O‘ziga o‘xshash bir payg‘ambarni ko‘tarib chiqarishini bashorat qilgan edi, va o‘sha payg‘ambar Iso edi. Luqo Havoriylar kitobida Isoning Musoning bashoratini bajo keltirganini tasdiqlaydi.
The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.
Egangiz Xudo — Rabbingiz — sizning orangizdan, birodarlaringiz orasidan men kabi bir Payg‘ambarni sizlar uchun qo‘zg‘atadi; sizlar Unga quloq solasizlar. Qonunlar takrori 18:15.
Jesus is the prophet we are to listen to.
Iso — biz quloq solmog‘imiz lozim bo‘lgan payg‘ambardir.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:22–26.
Chunki Muso haqiqatan ham ota-bobolarga shunday degan edi: “Egangiz Xudo sizlarga birodarlaringiz orasidan menga o‘xshash bir Payg‘ambarni chiqarib beradi; u sizlarga nimaiki aytsa, hammasida unga quloq solinglar. Va shunday bo‘ladiki, o‘sha Payg‘ambarga quloq solmaydigan har bir jon xalq orasidan yo‘q qilinadi”. Ha, Samuildan boshlab va undan keyin kelgan barcha payg‘ambarlar, nechasi so‘zlagan bo‘lsa, shu kunlar haqida ham oldindan aytganlar. Sizlar payg‘ambarlarning farzandlari va Xudoning ota-bobolarimiz bilan tuzgan ahdining vorislarisiz; U Ibrohimga shunday degan edi: “Sening zurriyotingda yer yuzining barcha qabilalari baraka topadi”. Xudo O‘z O‘g‘li Isoni tiriltirib, avvalo sizlarga yubordi, toki har biringizni o‘z gunohlaringizdan qaytarib, sizlarga baraka bersin. Havoriylar 3:22–26.
The reform line of Christ begins at the time of the end, as all reform lines do. The “time of the end” in the days of Christ was His birth. Scripture identifies that at His birth there was an increase of knowledge in agreement with the definition of the “time of the end” in the book of Daniel. Whether it was the shepherds, the wise men from the east, angry Herod, or Anna and Simeon in the temple there was an increase of knowledge when He was born. At that point the leadership of the Jewish church was passed by. The divorce was progressive, but began by their rejection of the message that was unsealed at the time of the end.
Masihning islohot chizig‘i, barcha islohot chiziqlari kabi, oxirzamon vaqtida boshlanadi. Masihning kunlaridagi “oxirzamon vaqti” Uning tug‘ilishi edi. Muqaddas Yozuv Uning tug‘ilishi paytida Doniyor kitobidagi “oxirzamon vaqti” ta’rifiga muvofiq ravishda bilimning ortishi bo‘lganini ko‘rsatadi. U cho‘ponlar bo‘ladimi, sharqdan kelgan donishmandlar bo‘ladimi, g‘azablangan Hirod bo‘ladimi, yoki ma’baddagi Anna va Shimo‘n bo‘ladimi — U tug‘ilgan paytda bilimning ortishi yuz berdi. O‘sha pallada yahudiy jamoatining rahbariyati chetlab o‘tildi. Ajralish bosqichma-bosqich edi, biroq u oxirzamon vaqtida muhrdan yechilgan xabarning ular tomonidan rad etilishi bilan boshlandi.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.
“Insonlar buni bilmaydilar, ammo bu xushxabar osmonni quvonchga toʻldiradi. Nur olamidan boʻlgan muqaddas zotlar yanada chuqurroq va nozikroq qiziqish bilan yerga tortiladilar. Uning huzuri tufayli butun dunyo yanada yorqinlashadi. Baytlahm tepaliklari uzra son-sanoqsiz farishtalar toʻplangan. Ular quvonchli xabarni dunyoga eʼlon qilish uchun beriladigan ishorani kutadilar. Agar Isroildagi rahbarlar oʻzlariga ishonib topshirilgan vazifaga sodiq boʻlganlarida edi, ular Iso tugʻilganini xabar qilish quvonchiga sherik boʻlishlari mumkin edi. Ammo endi ular chetlab oʻtilgan.” The Desire of Ages, 47.
The leadership of Adventism was passed by in 1989 when Daniel eleven verse forty was fulfilled. The “time of the end” in the history of Moses, who typified Jesus, was his birth, where his family and thereafter Pharaoh’s daughter received an increase of knowledge about baby Moses. His name of course means “saved out of the water” and Jesus means “Jehovah saves.”
Adventizm rahbariyati 1989-yilda chetlab o‘tildi, o‘shanda Doniyor 11:40 bajo bo‘ldi. Isoga timsol bo‘lgan Musoning tarixida “oxirzamon” uning tug‘ilishi edi; o‘sha paytda uning oilasi va shundan keyin Fir’avnning qizi go‘dak Muso haqida bilimning ortishini qabul qildi. Uning ismi, albatta, “suvdan qutqarib olingan” degan ma’noni anglatadi, Iso esa “Yahova qutqaradi” degan ma’noni bildiradi.
After the “time of the end” all the reform lines demonstrate a point when the knowledge that is increased in that particular history is formalized into a message that can be held up as a witness to the generation who are to be held accountable for the light that was unsealed at the time of the end.
“Oxirzamon”dan keyin barcha islohot yo‘nalishlari shunday bir nuqtani namoyon qiladiki, unda aynan o‘sha tarixda orttirilgan bilim, oxirzamonda muhrdan yechilgan nur uchun javobgar tutilishi lozim bo‘lgan avlodga qarshi guvohlik sifatida ilgari surilishi mumkin bo‘lgan xabarga rasmiy shakl beriladi.
John the Baptist formalized the message of Christ, and Moses’ message was formalized in his fortieth year, when he attempted to deliver Israel from Egypt in his own strength. The message of the deliverance of Egypt was now in the public record.
Yahyo Cho‘mdiruvchi Masihning xabarini rasmiylashtirdi, Musoning xabari esa uning qirq yoshida, u Isroilni Misrdan o‘z kuchi bilan qutqarishga uringan paytda rasmiylashtirildi. Endi Misrdan qutqarilish haqidagi xabar ommaviy qaydda edi.
Forty years later Moses’ message was empowered at the burning bush and was accompanied with two signs of God’s divinity as represented by the rod which turned into a snake and the leprous hand that Moses withdrew from his bosom. Jesus’ message was empowered at His baptism that was accompanied with two signs of divinity, the Father’s voice and the Holy Spirit. The next waymark in both histories represent the first disappointment, the tarrying time, the arrival of the second angel or 1843.
Qirq yil o‘tgach, Musoning xabari yonayotgan buta oldida quvvatlantirildi va unga Xudoning ilohiyligini ifodalovchi ikki belgi hamroh bo‘ldi: ilonga aylangan tayoq hamda Musoning qo‘ynidan chiqargan moxov qo‘l. Isoyning xabari esa Uning suvga cho‘mishida quvvatlantirildi, va bunga ilohiylikning ikki belgisi — Otaning ovozi va Muqaddas Ruh — hamroh bo‘ldi. Har ikkala tarixdagi navbatdagi yo‘l belgisi birinchi umidsizlikni, kechikish vaqtini, ikkinchi farishtaning kelishini yoki 1843 yilni ifodalaydi.
The disappointment in the line of Moses was illustrated by his wife when the angel descended to slay Moses for not circumcising his son. In fear Zipporah performed the rite on their son herself. Moses had forgotten to circumcise his son! The very sign of the covenant that was given to Abraham was forgotten by Moses. Father Abraham had set forth the prediction of the Hebrews captivity and deliverance in and from Egypt, and his prophecy was to be specifically fulfilled through Moses, and Moses forgot to circumcise his son. At that point Moses sent Zipporah back to stay with her father until after the deliverance. She tarried in Midian until Moses led the children of Israel through the water of the Red Sea, which the apostle Paul informs us is typifying baptism, the very rite that replaced circumcision. Do not miss that point. The arrival of the waymark representing the second angel in the history of Moses, the waymark that produces the first disappointment in that history was a rejection of the primary rule of Abraham’s covenant relationship with God.
Muso naslidagi umidsizlik uning xotini orqali namoyon bo‘ldi: farishtaning Musoni o‘g‘lini sunnat qilmagani uchun o‘ldirishga tushganida, qo‘rquv ichida Tsippora bu marosimni o‘g‘liga o‘zi ado etdi. Muso o‘g‘lini sunnat qilishni unutgan edi! Ibrohimga berilgan ahdning ayni belgisi Muso tomonidan unutilgan edi. Ota Ibrohim ibroniylarning Misrdagi asirligi va Misrdan qutqarilishi haqidagi bashoratni oldindan bayon qilgan edi, va uning bashorati aynan Muso orqali bajo bo‘lishi kerak edi, holbuki Muso o‘g‘lini sunnat qilishni unutdi. Shu paytda Muso Tsipporani qutqarilishdan keyingacha otasining yonida qolishi uchun ortga yubordi. U Midyonda Muso Isroil farzandlarini Qizil dengiz suvlari orqali olib o‘tguncha qoldi; havoriy Pavlus bizga bu voqea suvga cho‘mishni, ya’ni sunnat o‘rnini egallagan ayni marosimni timsollashini bildiradi. Bu nuqtani ko‘zdan qochirmang. Muso tarixida ikkinchi farishtani ifodalovchi yo‘l belgisi — o‘sha tarixdagi birinchi umidsizlikni yuzaga keltiradigan yo‘l belgisi — Ibrohimning Xudo bilan ahdiy munosabatining asosiy qoidasining rad etilishi edi.
The first disappointment in the line of Christ was the death of Lazarus, which Martha and Mary were certain would not have happened if Jesus had not tarried until Lazarus had already been dead for four days. The disappointment of Jesus allowing his close friend Lazarus to die and rot in the tomb was immense, for not only the two sisters, but also the disciples. Yet the resurrection of Lazarus became the seal of Christ’s entire ministry.
Masihning yo‘lidagi birinchi umidsizlik Lazarusning o‘limi bo‘ldi; Marta va Maryam qat’iy ishonar edilarki, agar Iso kechikmaganida va Lazarus allaqachon to‘rt kundan beri o‘lik bo‘lgan paytgacha bormaganida, bu sodir bo‘lmagan bo‘lur edi. Isoning yaqin do‘sti Lazarusning o‘lishiga va qabrdagi chirishga yo‘l qo‘yishi nafaqat o‘sha ikki opa-singil, balki shogirdlar uchun ham nihoyatda ulkan umidsizlik bo‘ldi. Shunga qaramay, Lazarusning tirilishi Masihning butun xizmatining muhri bo‘ldi.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.
“Masihning Lazar huzuriga kelishni kechiktirishida Uni qabul qilmaganlarga nisbatan rahm-shafqatli bir maqsad bor edi. U shunday kutib turdiki, Lazarni o‘limdan tiriltirish orqali O‘zining qaysar, imonsiz xalqiga U haqiqatan ham ‘tirilish va hayot’ ekanining yana bir dalilini bersin. U Isroil xonadonining kambag‘al, daydib yurgan qo‘ylari bo‘lgan bu xalqdan umidni butunlay uzishga ko‘ngli bo‘lmadi. Ularning tavba qilmasligi sababli Uning yuragi ezilar edi. O‘z rahm-shafqatida U ularga O‘zi Tiklovchi ekanining, hayot va boqiylikni faqatgina O‘zi ayon qila oladigan Zot ekanining yana bir dalilini berishni niyat qildi. Bu shunday bir dalil bo‘lishi kerak ediki, ruhoniylar uni noto‘g‘ri talqin qila olmas edilar. Uning Baytaniyaga borishni kechiktirganining sababi shu edi. Bu toj-majmu mo‘jiza — Lazarni tiriltirish — Uning ishiga hamda ilohiylik haqidagi da’vosiga Xudoning muhrini bosishi lozim edi.” The Desire of Ages, 529.
The sealing of God’s one hundred and forty-four thousand is illustrated in the history of 1843 and 1844, for we are informed that it was Lazarus who led Christ into Jerusalem at the triumphal entry. The history of the triumphal entry is the history Sister White uses to illustrate the Midnight Cry of 1843 and 1844. It was a misunderstanding of Christ having the power to resurrect the dead by God’s creative power. Mary and Elizabeth confessed that they knew Jesus had the power to resurrect Lazarus at the final trump, but could not see that He actually had the power to resurrect then and there. They were in denial of the very truth He came to demonstrate at His baptism and death, the beginning and ending of His personal three-and-a-half-year ministry. They could not see until the stone was removed from the tomb, just as His hand would later be removed from a mistake in some of the figures on the 1843 chart.
Xudoning bir yuz qirq to‘rt ming kishini muhrlashi 1843 va 1844-yillar tarixida tasvirlangan, chunki bizga ayon qilinishicha, tantanali kirish chog‘ida Masihni Quddusga boshlab kirgan Lazar edi. Tantanali kirish tarixi — 1843 va 1844-yillardagi Yarim tun faryodini tasvirlash uchun Opa Uayt qo‘llagan tarixdir. Bu, Masihning Xudoning yaratuvchi qudrati bilan o‘liklarni tiriltirish qudratiga ega ekanini noto‘g‘ri tushunish edi. Maryam va Elizabet Isoda oxirgi karnay chalinganda Lazarni tiriltirish qudrati borligini e’tirof etdilar, ammo Uning aynan o‘sha yerning o‘zida va o‘sha zahotiyoq ham tiriltirish qudratiga ega ekanini ko‘ra olmadilar. Ular Uning suvga cho‘mishi va o‘limida, ya’ni Uning shaxsiy uch yarim yillik xizmatining boshi va oxirida namoyon etish uchun kelgan ayni haqiqatni inkor etish holatida edilar. Qabr og‘zidagi tosh olib tashlanmaguncha ular ko‘ra olmadilar; xuddi keyinroq 1843-yil jadvalidagi ayrim hisoblarda yo‘l qo‘yilgan xatodan Uning qo‘li olib tashlanadiganidek.
Moses, after he sent Zipporah away from the upcoming struggle with Pharaoh, was met by his older brother Aaron and the two messengers proceeded to Egypt representing the second angel’s message. Before any plagues were brought upon Egypt Moses warned Pharaoh that if he would not let Israel, God’s firstborn, go out and worship, then God would slay Egypt’s firstborn.
Muso, Tsipporani Fir’avn bilan yaqinlashib kelayotgan kurashdan chetlatib yuborganidan so‘ng, akasi Horun tomonidan kutib olindi va bu ikki xabarchi ikkinchi farishtaning xabarini ifoda etgan holda Misrga yo‘l oldilar. Misr ustiga biror balo keltirilishidan oldin, Muso Fir’avnni ogohlantirib dedi: agar u Xudoning to‘ng‘ich o‘g‘li bo‘lgan Isroilni chiqib, sajda qilish uchun qo‘yib yubormasa, unda Xudo Misrning to‘ng‘ichini o‘ldiradi.
And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. 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 4:21–23.
Egamiz Musoga dedi: “Misrga qaytganingda, Men qo‘lingga topshirgan o‘sha mo‘jizalarning barchasini Fir’avn huzurida qilishingga qaragin; lekin Men uning yuragini qattiqlashtiraman, shunda u xalqni qo‘yib yubormaydi. Fir’avnga shunday degin: Egamiz shunday deydi: Isroil Mening o‘g‘limdir, ha, Mening 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 4:21–23.
The Midnight Cry was a prediction that in the future would be fulfilled.
Yarim tunda yangragan nido kelajakda amalga oshadigan bashorat edi.
“In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, ‘Thus saith the Lord, Israel is My son, even My first-born: 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 first-born.’ Exodus 4:22, 23.
“Isroilning Misrdan qutqarilishida to‘ng‘ichlarni bag‘ishlash amri yana buyurildi. Isroil farzandlari misrliklarga qullikda bo‘lganlarida, Egamiz Musoga Misr podshohi Fir’avn huzuriga borib, shunday deyishni buyurdi: ‘Egamiz shunday deydi: Isroil — Mening o‘g‘lim, Mening to‘ng‘ichimdir. Men senga aytaman: O‘g‘limni qo‘yib yubor, toki U Menga xizmat qilsin; agar sen uni qo‘yib yuborishni rad etsang, mana, Men sening o‘g‘lingni, ya’ni to‘ng‘ichingni o‘ldiraman.’ Chiqish 4:22, 23.”
“Moses delivered his message; but the proud king’s answer was, ‘Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.’ Exodus 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.” The Desire of Ages, 51.
“Muso o‘z xabarini yetkazdi; ammo mag‘rur podshohning javobi shunday bo‘ldi: ‘Egamiz kim ekan, men Uning ovoziga quloq solib Isroilni qo‘yib yuboray? Men Egamizni tanimayman, Isroilni ham qo‘yib yubormayman.’ Chiqish 5:2. Egamiz O‘z xalqi uchun alomatlar va mo‘jizalar bilan ish ko‘rdi, Fir’avn ustiga dahshatli hukmlarni yubordi. Nihoyat, halok qiluvchi farishtaga misrliklar orasidagi inson va hayvonlarning to‘ng‘ichlarini o‘ldirish amri berildi. Isroilliklar omon qolinishi uchun ularga so‘yilgan qo‘zining qonini eshik ustunlariga surtish buyurildi. Har bir uy belgilanishi kerak edi, toki farishta o‘zining o‘lim vazifasi bilan kelganida, Isroilliklarning uylaridan chetlab o‘tsin.” The Desire of Ages, 51.
The Midnight Cry message unto Pharaoh was identifying the death of the firstborn in response to Pharaoh’s rebellion. Once the message was put into the record the plagues, representing the power of the Midnight Cry in the summer of 1844 was brought upon Egypt. The message of the Midnight Cry swept across the land like a tidal wave in the summer of 1844. The plagues swept across Egypt and when the promised death of the firstborn arrived a cry was heard at midnight throughout Egypt.
Fir’avnga qaratilgan Yarim tun faryodi xabari Fir’avnning isyoniga javoban to‘ng‘ichlarning o‘limini ko‘rsatib berdi. Xabar qaydga kiritilgach, 1844-yil yozida Yarim tun faryodining qudratini ifodalovchi balolar Misr ustiga yog‘dirildi. Yarim tun faryodi xabari 1844-yil yozida yurt bo‘ylab toshqin to‘lqindek yopirilib o‘tdi. Balolar Misr bo‘ylab yoyildi va va’da qilingan to‘ng‘ichlarning o‘limi yetib kelganida, butun Misr bo‘ylab yarim tunda bir faryod eshitildi.
And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. Exodus 11:4–6.
Va Muso dedi: Egamiz shunday demoqda: “Yarim kechada Men Misr o‘rtasidan o‘taman. Misr yurtidagi barcha to‘ng‘ichlar o‘ladi: taxtida o‘tirgan Fir’avnning to‘ng‘ichidan tortib tegirmon ortidagi cho‘rining to‘ng‘ichigacha, shuningdek barcha chorva mollarining to‘ng‘ichlari ham. Va butun Misr yurtida shunday buyuk faryod bo‘ladiki, unga o‘xshashi ilgari bo‘lmagan va bundan keyin ham bo‘lmaydi.” Chiqish 11:4–6.
The triumphal entry of Christ into Jerusalem led to the cross of Calvary, and the disciples of Christ and his other followers experienced a Great Disappointment.
Masihning Quddusga tantanali kirib kelishi Kalvariya xochiga olib bordi, va Masihning shogirdlari hamda Uning boshqa izdoshlarining boshiga Buyuk Umidsizlik tushdi.
“Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: ‘Hosanna to the Son of David.’ And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David’s throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them.” Testimonies, volume 1, 57, 58.
“Bizning hafsalamizning pir bo‘lishi shogirdlarningkidek buyuk emas edi. Inson O‘g‘li zafar bilan Quddusga kirib kelganida, ular Uning podshoh qilib toj kiydirilishini kutgan edilar. Xalq butun atrofdagi o‘lkalardan oqib kelib: «Dovud O‘g‘liga Hosanna!» deb faryod qildi. Ruhoniylar va oqsoqollar Isodan olomonni tinchlantirishini iltimos qilganlarida esa, U, agar ular sukut saqlasalar, hatto toshlar ham qichqiradi, deb e’lon qildi, chunki bashorat bajo bo‘lishi kerak edi. Shunga qaramay, oradan bir necha kun o‘tib, ayni shu shogirdlar Dovudning taxtida hukmronlik qiladi deb ishongan sevikli Ustozlarini, masxara qiluvchi, tahqirlovchi farziylar tepasida turgan shafqatsiz xochga mixlangan holda ko‘rdilar. Ularning yuksak umidlari puchga chiqdi va o‘limning zulmati ularni qamrab oldi.” Guvohliklar, 1-jild, 57, 58.
The great disappointment of the disciples and Millerites is also represented by the Hebrews being stuck between Pharaoh’s army and the Red Sea.
Shogirdlar va Millerchilar boshdan kechirgan buyuk umidsizlik ibroniylarning Fir’avn lashkari bilan Qizil dengiz orasida qamalib qolishi orqali ham ifodalanadi.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
“Ustimizga o‘tgan asrlarning to‘plangan nuri porlamoqda. Isroilning unutuvchanligi haqidagi yozuv bizning ma’rifatlanishimiz uchun saqlab qolingan. Bu davrda Xudo har bir millat, qabila va tildan O‘ziga bir xalqni to‘plash uchun O‘z qo‘lini ishga soldi. Advent harakatida U O‘z merosi uchun ish ko‘rdi, xuddi isroilliklarni Misrdan olib chiqishda ular uchun ish ko‘rganidek. 1844-yildagi buyuk umidsizlikda Uning xalqining imoni, Qizil dengiz bo‘yida ibroniylarning imoni sinalganidek, sinovdan o‘tdi.” Testimonies, 8-jild, 115, 116.
It is important to see that when Christ entered Jerusalem the inspiration of the hour produced an outburst of praise, which the Pharisee’s sought to silence. The heart of the chorus of praise was the reference to Jesus being the son of David, the very symbol Christ used to mark the end of his verbal interactions with the quibbling Jews. Most irritating to the Jews was the recognition that when calling Jesus, the Son of David they were by inference referencing King David’s triumphal entry into Jerusalem.
Masih Quddusga kirib kelganida, o‘sha lahzaning ilhomi Farziylar jim qildirishga uringan hamdu sanolar jo‘shqinligini yuzaga keltirganini ko‘rish muhimdir. Hamdu sano sadolarining markazida Isoning Dovudning O‘g‘li ekaniga ishora bor edi; aynan shu timsolni Masih bahschan yahudiylar bilan og‘zaki munosabatlarining yakunini belgilash uchun ishlatgan edi. Yahudiylarni eng ko‘p g‘ashiga teggani shuki, Isoni Dovudning O‘g‘li deb atash orqali ular, bilvosita tarzda, Shoh Dovudning Quddusga tantanali kirib kelishiga ishora qilayotgan edilar.
In the history of David’s work of bringing the ark to Jerusalem, the empowerment of the message was represented by David’s empowerment.
Dovudning sandiqni Quddusga olib kelish ishining tarixida, xabarning quvvatlantirilishi Dovudning quvvatlantirilishi orqali ifodalangan edi.
And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.
Dovud ilgarilab borib, tobora ulug‘lashdi; va Sarvari Olam Egasi bo‘lgan Xudovand u bilan edi. 2 Shohlar 5:10.
Thereafter David determined to bring the ark unto Jerusalem. In bringing the ark to the city of David, there was to be a disappointment, as in every reform line. Uzzah, whose name means strength, knowing full well that he was not authorized to touch the ark, did so anyway. The very issue that took the ark into captivity in the first place, was disobedience unto the Lord’s revealed will, and presumption concerning the power associated with the ark of God. Yet Uzzah, a strong man of David disobeyed, just as Moses disobeyed the command of circumcision. Uzzah was struck dead, and the ark tarried outside of Jerusalem until David understood that those watching over where the ark had remained after Uzzah’s death were being blessed. David then set forth again to bring the ark into Jerusalem. As David danced into Jerusalem his wife saw his nakedness and was greatly disappointed.
Shundan so‘ng Dovud sandiqni Quddusga olib kelishga qaror qildi. Sandiqni Dovud shahriga olib kirishda, har bir islohot yo‘nalishida bo‘lgani kabi, bir ko‘ngilsizlik yuz berishi kerak edi. Ismi kuch degan ma’noni bildiradigan Uzza, sandiqqa tegishga vakolatli emasligini juda yaxshi bilgan holda, baribir shunday qildi. Sandiqning dastlab asirlikka tushishiga sabab bo‘lgan ayni masala — Rabbiyning ochib bergan irodasiga itoatsizlik va Xudoning sandig‘i bilan bog‘liq qudrat xususida haddan oshgan gumonda bo‘lish edi. Shunga qaramay, Dovudning kuchli odami bo‘lgan Uzza itoatsizlik qildi, xuddi Muso sunnat haqidagi amrga itoatsizlik qilgani kabi. Uzza o‘lik urildi, va Dovud Uzzaning o‘limidan keyin sandiq turgan joyni qo‘riqlab turganlarning barakalanayotganini tushunmaguncha, sandiq Quddus tashqarisida qoldi. Shundan keyin Dovud sandiqni Quddusga olib kirish uchun yana yo‘lga tushdi. Dovud Quddusga raqs tushib kirayotganida, uning xotini uning yalang‘ochligini ko‘rdi va qattiq ko‘ngli qoldi.
Three lines of reformatory movements that all address 1843 and 1844, the period of time that righteous men and prophets desired to see and hear. The characteristics of the arrival of the second angel, thus marking a tarrying time and disappointment are all easy to see. The deeper truths identify that the disappointment was not simply a misunderstanding on the part of Moses, or Uzzah or Martha and Mary, but a disappointment that was connected with rejecting a foundational principle connected to the very history where the disappointment was accomplished. For Moses it was the sign of circumcision, for Uzzah it was presumption about God’s commands concerning the ark, for Martha and Mary it was a lack of faith in Christ’s creative power to resurrect.
Islohotchi harakatlarning uch yo‘nalishi bo‘lib, ularning barchasi 1843 va 1844 yillarga — solih insonlar va payg‘ambarlar ko‘rishni hamda eshitishni orzu qilgan vaqt davriga — taalluqlidir. Ikkinchi farishtaning kelishiga xos alomatlar, shu tariqa kechikish vaqtini va umidsizlikni belgilab beradigan xususiyatlar, barchasi osongina ko‘rinadi. Chuqurroq haqiqatlar shuni ko‘rsatadiki, bu umidsizlik Muso, yoki Uzza, yoxud Marta va Maryam tomonidan yo‘l qo‘yilgan oddiy bir noto‘g‘ri tushunish emas edi, balki u aynan umidsizlik ro‘yobga chiqqan tarixning o‘zi bilan bog‘liq bo‘lgan asosiy bir tamoyilning rad etilishi bilan bog‘liq edi. Muso uchun bu sunnat alomati edi; Uzza uchun bu sandiq haqidagi Xudoning amrlariga nisbatan o‘zboshimchalik edi; Marta va Maryam uchun esa bu Masihning tiriltirishdagi yaratuvchi qudratiga bo‘lgan imonning yetishmasligi edi.
With Moses the very central theme of his ministry was establishing a covenant relationship with a chosen people, and Moses forgot the sign of that covenant. With Uzzah it was the very principle of the sacredness of God’s law, which was embodied in the ark. With Martha and Mary, it was the very center of Christ’s ministry, beginning with His baptism, and ending with His death, burial and resurrection as typified in the beginning of His ministry. The first disappointment of 1843 was brought about through a mistake in some of the figures upon the chart that was a fulfillment of the prophecy of Habakkuk. The mistake involved the premier principle of the movement of Miller’s—the day for a year principle.
Muso bilan uning xizmatining ayni markaziy mavzusi tanlangan xalq bilan ahd munosabatini o‘rnatish edi, va Muso o‘sha ahdning belgisini unutdi. Uzza bilan esa bu Xudoning qonunining muqaddasligi haqidagi ayni tamoyil edi; bu tamoyil sandiqda mujassamlangan edi. Marta va Maryam bilan esa bu Masih xizmatining ayni markazi edi; bu Uning suvga cho‘mishi bilan boshlanib, xizmatining boshida timsollanganidek, Uning o‘limi, dafn etilishi va tirilishi bilan yakun topgan. 1843-yildagi birinchi umidsizlik Habakkukning bashoratining amalga oshishi bo‘lgan jadvaldagi ayrim hisoblarda yo‘l qo‘yilgan xato tufayli yuzaga keldi. Bu xato Miller harakatining bosh tamoyiliga — bir kun bir yil tamoyiliga — taalluqli edi.
The “seven thunders” represent the Advent movement of 1840 to 1844, but within that movement is the history of 1843 to 1844 which begins and ends with a disappointment, thus placing the signature of Alpha and Omega on that history. And that history is the very history Jesus and Ellen White point to as the sacred history that the righteous have always longed to see.
“Yetti momaqaldiroq” 1840 yildan 1844 yilgacha bo‘lgan Advent harakatini ifodalaydi, biroq o‘sha harakat ichida 1843 yildan 1844 yilgacha bo‘lgan, hafsalasi pir bo‘lish bilan boshlanib, hafsalasi pir bo‘lish bilan yakunlanadigan tarix mavjud bo‘lib, shu tariqa o‘sha tarixga Alfa va Omeganning muhri bosiladi. Va aynan o‘sha tarix Iso va Ellen Uayt solihlar doimo ko‘rishni orzu qilgan muqaddas tarix sifatida ishora qiladigan tarixdir.
Those four lines; Moses, David, Christ and the Millerites teach that when the parable of the ten virgins is repeated at the end of the world there will be an empowerment, not of the second, but of the third angel’s message that is followed by a disappointment, that starts a tarrying time.
O‘sha to‘rtta yo‘nalish — Muso, Dovud, Masih va milleritlar — o‘rgatadiki, o‘nta bokira haqidagi masal dunyoning oxirida takrorlanganda, ikkinchi emas, balki uchinchi farishtaning xabari qudrat bilan kuchaytiriladi; va bu xabardan keyin ko‘ngilsizlik keladi hamda u kechikish davrini boshlab beradi.
When the first angel descended on August 11, 1840 it confirmed the premier prophetic rule of the Millerites, and their first disappointment would be specifically connected to that rule. When that disappointment and tarrying time ended at the Midnight Cry, that message would also relate to the day for a year principle, as would the identification that Christ would come on October 22, 1844. All four waymarks of 1840 to 1844 were associated with the day for a year principle.
Birinchi farishta 1840-yil 11-avgustda tushganida, bu Millerchilarning eng asosiy bashorat qoidasini tasdiqladi va ularning birinchi hafsalasi pir bo‘lishi aynan o‘sha qoida bilan bevosita bog‘liq bo‘lar edi. O‘sha hafsalasi pir bo‘lish va kechikish vaqti Yarim tun faryodida nihoyasiga yetgach, bu xabar ham kun-yil tamoyiliga taalluqli bo‘lar edi; xuddi shuningdek, Masih 1844-yil 22-oktabrda kelishi haqidagi aniqlanish ham shunga bog‘liq edi. 1840-yildan 1844-yilgacha bo‘lgan to‘rtala yo‘l belgisi ham kun-yil tamoyili bilan bog‘liq edi.
The Jews were made the depositaries of the law of God, and the issue that is represented in Moses line is the law of God and the statutes. In David’s history it was again the law of God. In Christ’s history it was the law of God, for without the shedding of blood there is no remission of the sin that has been revealed to the sinner by the law of God. But Adventism was made the depositaries of not only the law of God but the prophetic Word.
Yahudiylar Xudoning qonunining omonatchilari etib tayinlandilar, va Muso naslida ifodalangan masala Xudoning qonuni hamda farmonlaridir. Dovud tarixida ham bu yana Xudoning qonuni edi. Masih tarixida ham bu Xudoning qonuni edi, chunki qonun orqali gunohkorga ayon qilingan gunohning kechirilishi qon to‘kilmasdan bo‘lmaydi. Ammo Adventizm nafaqat Xudoning qonunining, balki bashoratli Kalomning ham omonatchisi etib tayinlandi.
Therefore, the theme in the line of Millerite history is the prophetic rules of God. At the end of Adventism, it will once again be about the rules of prophetic interpretation, but since 1844 prophetic time is no longer to be applied. The rules at the end are premised on Alpha and Omega illustrating the end from the beginning.
Shunday ekan, Milleritlar tarixining yo‘nalishidagi mavzu Xudoning bashoratga oid qoidalaridir. Adventizmning oxirida ham yana masala bashoratni talqin qilish qoidalari haqida bo‘ladi, biroq 1844-yildan beri bashoratli vaqt endi qo‘llanilmasligi lozim. Oxirdagi qoidalar Alfa va Omegaga asoslanadi; ular oxirni boshidan ko‘rsatib beradi.
When the Ottoman supremacy ceased in fulfillment of the second woe, representing the prophetic activity of Islam, the three hundred ninety-one year and fifteen-day prophecy of Revelation 9:15 was fulfilled and the “day for a year principle,” which is the very heart of Miller’s work was confirmed.
Usmonli ustunligi, Islomning bashoratli faoliyatini ifodalovchi ikkinchi voy bajarilishida to‘xtaganida, Vahiy 9:15 dagi uch yuz to‘qson bir yil va o‘n besh kunlik bashorat bajo keltirildi va Miller ishining ayni yuragi bo‘lgan “bir kun bir yil tamoyili” tasdiqlandi.
When Islam struck on September 11, 2001 the arrival of the third woe in fulfillment of Revelation 8:13 was fulfilled, and the principle that was the very heart of the work of Future for America was confirmed; that principle being simply stated as the repetition of history. A prophecy of a woe trumpet representing Islam was confirmed when both the angel of Revelation ten in 1840 and the angel of Revelation eighteen in 2001 was fulfilled. History had repeated. What would be expected next is a disappointment.
Islom 2001-yil 11-sentyabrda zarba berganida, Vahiy 8:13 ning bajo bo‘lishida uchinchi voyning kelishi bajo bo‘ldi va Future for America faoliyatining tamom markazida bo‘lgan tamoyil tasdiqlandi; bu tamoyil, sodda qilib aytganda, tarixning takrorlanishidir. Islomni ifodalovchi voy karnayi haqidagi bashorat Vahiy 10 dagi farishta 1840-yilda ham, Vahiy 18 dagi farishta 2001-yilda ham bajo bo‘lganda tasdiqlandi. Tarix takrorlandi. Keyingi kutiladigan narsa esa umidsizlik bo‘lar edi.
The disappointment would usher in a tarrying time. The disappointment would dishearten and scatter those involved with the work. The disappointment would be accomplished by a disregard of a primary law of prophecy, in fact the primary rule of prophecy established in the beginning of Adventism. The empowerment of September 11, 2001 was associated with Islam and the disappointment of July 18, 2020 was about Islam. We are informed that what allowed Samuel Snow and others thereafter to recognize the date of October 22, 1844 was that the Lord removed his hand from a mistake in some of the figures on the 1843 chart. Then Snow and the Millerites saw that the same evidence that had led them to predict the year 1843 for the fulfillment of the twenty-three-hundred-year prophecy was then recognized to be the very same evidence that allowed them to identify October 22, 1844.
Umidsizlik kutish davrini boshlab berar edi. Umidsizlik ishga jalb qilinganlarni ruhdan tushirar va tarqatib yuborar edi. Umidsizlik bashoratning asosiy bir qonuniga, aslida Adventizmning boshida o‘rnatilgan bashoratning birlamchi qoidasiga beparvolik qilinishi orqali yuzaga kelar edi. 2001-yil 11-sentabrdagi quvvatlantirish Islom bilan bog‘liq edi va 2020-yil 18-iyuldagi umidsizlik ham Islom haqida edi. Bizga ma’lum qilinishicha, Samuel Snow va undan keyingilar 1844-yil 22-oktabr sanasini anglab yetishlariga imkon bergan narsa shuki, Rabbiy 1843 yilgi jadvaldagi ayrim raqamlardagi xatodan O‘z qo‘lini tortgan edi. Shundan so‘ng Snow va Millerchilar yigirma uch yuz yillik bashoratning amalga oshishi uchun 1843-yilni oldindan aytishga ularni olib kelgan ayni dalil keyinchalik ularga 1844-yil 22-oktabrni aniqlash imkonini bergan xuddi o‘sha dalil ekanini ko‘rdilar.
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236, 237.
“Iso va barcha samoviy lashkar U zotni jonlari sevgan Zot sifatida shirin umid bilan ko‘rishni uzoq kutganlarga hamdardlik va muhabbat bilan qaradilar. Ularning sinov soatida ularni qo‘llab-quvvatlash uchun farishtalar ularning tepasida parvoz qilib turar edilar. Samoviy xabarni qabul qilishni e’tiborsiz qoldirganlar esa zulmat ichida qoldirildi, va osmondan O‘zi ularga yuborgan nurni qabul qilishni istamaganlari uchun Xudoning g‘azabi ularga qarshi alangalandi. Egalarining nega kelmaganini tushuna olmagan o‘sha sodiq, hafsalasi pir bo‘lgan kishilar zulmatda qoldirilmagan edilar. Ular yana bashoratli davrlarni tekshirish uchun Muqaddas Kitoblariga yo‘naltirildilar. Rabbimizning qo‘li hisoblardan olindi, va xato tushuntirib berildi. Ular bashoratli davrlar 1844 yilgacha yetib borishini ko‘rdilar, hamda bashoratli davrlar 1843 yilda tugaganini ko‘rsatish uchun ilgari keltirgan ayni dalillar ularning 1844 yilda nihoyasiga yetishini isbotlashini angladilar. Xudoning Kalomidan kelgan nur ularning holatiga porladi, va ular bir kechikish vaqtini kashf etdilar — ‘Garchi u [vahiy] kechiksa ham, uni kut.’ Masihning zudlik bilan kelishiga bo‘lgan muhabbatlarida ular vahiyning kechikishini nazardan qochirgan edilar; holbuki bu kechikish chinakam kutuvchilarni ayon qilish uchun belgilangan edi. Yana ularda bir vaqt nuqtasi bor edi. Shunga qaramay, men ko‘rdimki, ularning ko‘plari 1843 yilda o‘z e’tiqodlarini ajratib turgan o‘sha darajadagi g‘ayrat va quvvatga ega bo‘lish uchun og‘ir hafsalapirliklaridan yuqoriga ko‘tarila olmas edilar.” Ilk Yozuvlar, 236, 237.
We should expect that the evidence that led to a prediction of Islam attacking the United States on July 18, 2020, would confirm that at the soon-coming Sunday law, Islam is the judgment that is brought against the United States, with the element of time no longer associated with the event.
2020-yil 18-iyulda Islomning Amerika Qo‘shma Shtatlariga hujum qilishi haqidagi bashoratga olib kelgan dalillar, yaqin orada kelajak Yakshanba qonunida Islom Amerika Qo‘shma Shtatlariga qarshi keltiriladigan hukm ekanini, endi esa bu hodisa bilan vaqt omili endi bog‘lanmagan holda, tasdiqlashini kutmog‘imiz kerak.
Four primary waymarks in the history of 1840 until 1844. Every waymark is associated with the application of Miller’s primary rule—the day for a year principle.
1840-yildan 1844-yilgacha bo‘lgan tarixdagi to‘rtta asosiy belgili nuqta. Har bir belgili nuqta Millerning asosiy qoidasining — bir kun bir yil tamoyilining — tatbiqi bilan bog‘liq.
Four primary waymarks in the history of 2001, until the Sunday law. September 11, 2001 was Islam. The failed prediction of July 18, 2020 was about Islam. Every waymark is associated with the application of Future for America’s primary rule—the repetition of history. The “seven thunders” represent future events that will be disclosed in their order. The first of the four waymarks were September 11, 2001 identifying an attack of the United States by Islam in fulfillment of the third woe. The last waymark, representing the Sunday law in our history must be about Islam for the Alpha and Omega always illustrates the end from the beginning, and the Alpha and Omega is He who sealed up the “seven thunders” for this very history. Islam will attack the United States at the Sunday law.
2001-yildan boshlab yakshanba qonunigacha bo‘lgan tarixda to‘rtta asosiy yo‘l belgisi mavjud. 2001-yil 11-sentabr Islom edi. 2020-yil 18-iyuldagi amalga oshmagan bashorat Islom haqida edi. Har bir yo‘l belgisi Future for America’ning asosiy qoidasining — tarixning takrorlanishi — tatbiqi bilan bog‘liqdir. “Yetti momaqaldiroq” kelajakdagi, o‘z tartibida oshkor etiladigan voqealarni ifodalaydi. To‘rtta yo‘l belgisining birinchisi 2001-yil 11-sentabr bo‘lib, uchinchi voyga muvofiq ravishda Amerika Qo‘shma Shtatlariga Islom tomonidan qilingan hujumni aniqlab berdi. Tariximizdagi yakshanba qonunini ifodalovchi so‘nggi yo‘l belgisi Islom haqida bo‘lishi kerak, chunki Alfa va Omega har doim oxirni boshidan ko‘rsatadi, va Alfa hamda Omega aynan shu tarix uchun “yetti momaqaldiroq”ni muhrlab qo‘ygan Zotdir. Yakshanba qonuni paytida Islom Amerika Qo‘shma Shtatlariga hujum qiladi.
This is one of three primary elements of the unsealing of the seven thunders that is now being opened up. Once Moses announced the message typifying the Midnight Cry in his line of history the final movements were rapid. Ten supernatural devastating plagues until the prophecy of the firstborn was fulfilled creating the cry at Midnight in Egypt. Once Christ entered Jerusalem the rapid steps to the cross were under way. When the message was announced there was no turning back. From the Exeter camp meeting on August 12, 1844, less than two months later the prediction was fulfilled.
Bu hozir ochib berilayotgan yetti momaqaldiroqning muhrdan ochilishiga oid uchta asosiy unsurdan biridir. Muso o‘z tarixiy yo‘nalishida Yarim Tun Faryodini timsollovchi xabarni e’lon qilgan zahoti, yakuniy harakatlar tezlashdi. To‘ng‘ichlar haqidagi bashorat bajo bo‘lib, Misrda yarim tunda faryod yuzaga kelguniga qadar o‘nta g‘ayritabiiy, vayronkor balo yuborildi. Masih Quddusga kirgan zahoti, xoch sari olib boruvchi shiddatli bosqichlar boshlangan edi. Xabar e’lon qilingach, ortga qaytish yo‘q edi. 1844-yil 12-avgustdagi Exeter lager yig‘inidan boshlab, ikki oydan ham kamroq vaqt o‘tib, bashorat bajo bo‘ldi.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Egamizning kalomi menga kelib, shunday dedi: “Ey inson o‘g‘li, Isroil yurtida sizlarda: ‘Kunlar cho‘zilmoqda, har bir vahiy esa puchga chiqmoqda’, degan bu maqol nimani anglatadi? Shuning uchun ularga aytgin: Egamiz Rabbiy shunday deydi: Men bu maqolni barham toptiraman, endi Isroilda uni maqol qilib ishlatmaydilar. Balki ularga ayt: Kunlar yaqinlashdi, har bir vahiyning amalga oshishi ham. Chunki Isroil xonadoni ichida endi behuda vahiy ham, xushomadgo‘y folbinlik ham bo‘lmaydi. Zero Men Egaman: Men so‘zlayman, va aytgan so‘zim amalga oshadi; u endi cho‘zilmaydi. Ey itoatsiz xonadon, Men sizlarning kunlaringizda so‘zni aytaman va uni bajo keltiraman, — deydi Egamiz Rabbiy”. Yana Egamizning kalomi menga kelib, shunday dedi: “Ey inson o‘g‘li, mana, Isroil xonadoni: ‘U ko‘rayotgan vahiy hali ko‘p kunlardan keyingiga taalluqlidir, u uzoq zamonlar haqida bashorat qilmoqda’, demoqda. Shuning uchun ularga aytgin: Egamiz Rabbiy shunday deydi: Endi Mening so‘zlarimdan birortasi ham ortga surilmaydi; Men aytgan so‘z bajo bo‘ladi, — deydi Egamiz Rabbiy”. Hizqiyol 12:21–28.