The Spirit of Prophecy: The Tarrying Time and the Midnight Cry

Habakkuk's Two Tables 2 of 95

Habakkukning Ikki Lavhasi 2 / 95

Understanding the Millerite Calendar and the Tarrying Time

Milleriylar taqvimi va kechikish vaqtini tushunish

In our last presentation, the question arose about how October 22, 1844, can be the tenth day of the seventh month if March 22, 1844, is the first day of the first month. The Millerites in March 1844 misunderstood what they believed to be the end of 1843. After that disappointment, they re-examined the biblical reckoning of time. This is explained in Gerhard Damsteegt's book, Foundations of the Seventh-day Adventist Message and Mission, particularly on pages 89 and 92. When they believed 1843 ended, they reevaluated two components of their time understanding: the change from 1843 to 1844, and the days that mark the beginning and ending of the years, so they could calculate the tenth day of the seventh month.

Oxirgi taqdimotimizda, agar 1844-yil 22-mart birinchi oyning birinchi kuni bo‘lsa, unda 1844-yil 22-oktyabr qanday qilib yettinchi oyning o‘ninchi kuni bo‘lishi mumkinligi haqidagi savol ko‘tarildi. Millerchilar 1844-yil mart oyida 1843-yilning tugashi deb hisoblagan narsani noto‘g‘ri tushundilar. O‘sha umidsizlikdan so‘ng, ular Muqaddas Kitobdagi vaqt hisobini qayta ko‘rib chiqdilar. Bu Gerhard Damsteegtning Foundations of the Seventh-day Adventist Message and Mission nomli kitobida, ayniqsa 89 va 92-betlarda tushuntiriladi. Ular 1843-yil tugaganiga ishonganlarida, vaqt haqidagi tushunchalarining ikki tarkibiy qismini qayta baholadilar: 1843-yildan 1844-yilga o‘tish masalasini va yettinchi oyning o‘ninchi kunini hisoblab chiqishlari uchun yillarning boshlanishi va tugashini belgilaydigan kunlarni.

I often emphasize that from March 22nd to October 22nd is seven months. I am not suggesting that this is the Seventh Month Movement, but it is interesting that the Millerites believed March 22nd was significant, and it's a helpful mental marker—seven months later brings you to October 22nd. This is factual.

Men ko‘pincha 22-martdan 22-oktabrgacha yetti oy borligini ta’kidlayman. Men bu Yettinchi Oy Harakati demoqchi emasman, biroq Millerchilar 22-martni muhim deb bilganlari qiziq, va bu foydali bir aqliy belgi — oradan yetti oy o‘tgach, siz 22-oktabrga yetib kelasiz. Bu haqiqatdir.

The disappointment and the tarrying time were not fulfillment's of a time prophecy, but rather the result of a misunderstanding by the Millerites. Their misunderstanding fulfilled the tarrying time and the disappointment; there was no specific prophecy stating that the tarrying time would begin at a certain point. Their belief that 1843 had passed on March 22, 1844, produced the disappointment.

Ko‘ngil qolishi va kechikish vaqti biron vaqt-bashoratining amalga oshishi emas edi, balki Millerchilar tomonidan yuzaga kelgan noto‘g‘ri tushunishning natijasi edi. Ularning noto‘g‘ri tushunishi kechikish vaqtini ham, ko‘ngil qolishini ham yuzaga keltirdi; kechikish vaqtining muayyan bir nuqtada boshlanishini bildirgan aniq bir bashorat yo‘q edi. 1843 yil 1844 yil 22 martda o‘tib ketgan, degan ularning ishonchi ko‘ngil qolishini keltirib chiqardi.

Damsteegt says:

Damsteegt shunday deydi:

'Although the Karaite reckoning which indicated the end of the Jewish year at the new moon on April 17, 1844, was favored in the major Millerite periodicals, the majority of believers looked to March 21, 1844 as the time for Christ's return. Outside the Millerite movement March 21 was well known and there was a very general expectation of an entire overthrow of the whole system of Adventism on that date.'

1844-yil 17-apreldagi yangi oyda yahudiy yilining oxiri kelishini ko‘rsatgan karayimcha hisob-kitob asosiy Milleriy davriy nashrlarida ma’qul ko‘rilgan bo‘lsa-da, imonlilarning aksariyati Masihning qaytishi vaqti sifatida 1844-yil 21-martga qaradilar. Milleriy harakatidan tashqarida 21-mart sanasi yaxshi ma’lum edi va o‘sha kunda adventizmning butun tizimi butkul ag‘darib tashlanishi haqida juda keng tarqalgan kutish mavjud edi.

We read yesterday that Miller was expecting that date. The majority of the Millerites were looking at that date, and even their opponents knew it and were watching for it as proof that the Millerites were false. This was the standard understanding. After it passed, they began to investigate the time prophecies more closely, which led them to October 22, 1844. This provides a point of reference for the question that came up yesterday.

Kecha biz Miller o‘sha sanani kutayotganini o‘qidik. Millerchilarining aksariyati o‘sha sanaga qarayotgan edi, hatto ularning muxoliflari ham buni bilishar va Millerchilar soxta ekanining isboti sifatida o‘sha sanani kuzatib turishar edi. Bu umumiy qabul qilingan tushuncha edi. U o‘tib ketgach, ular vaqtga oid bashoratlarni yanada sinchiklab tekshira boshladilar, bu esa ularni 1844-yil 22-oktabr sanasiga olib keldi. Bu kecha ko‘tarilgan savol uchun bir tayanch nuqtasini beradi.

The Tarrying Time and Ellen White’s First Vision

Kutilish davri va Ellen Uaytning birinchi vahiysi

Today, I want to spend more time looking at the tarrying time. This is important because we are dealing with Ellen White's first vision, where she says the bright light at the beginning of the path to Heaven was the Midnight Cry, and if you deny that light, you fall off the path to Heaven. I am trying to demonstrate that the Midnight Cry in her vision includes the entire history of the Second Angel's Message.

Bugun men kechikish vaqtini ko‘rib chiqishga ko‘proq vaqt ajratmoqchiman. Bu muhimdir, chunki biz Ellen Uaytning birinchi vahiysi bilan ish ko‘ryapmiz; u unda Osmonga eltuvchi yo‘lning boshidagi yorqin nur Yarim Tun Nidosi bo‘lganini, va agar siz o‘sha nurni inkor etsangiz, Osmon sari olib boradigan yo‘ldan qulab tushishingizni aytadi. Men uning vahiysidagi Yarim Tun Nidosi Ikkinchi Farishtaning Xabari tarixining butunini o‘z ichiga olishini ko‘rsatishga harakat qilyapman.

Personally, I have no problem saying that the Midnight Cry in that vision, which is at the beginning of the path and sheds light all along the way, represents the history of the Millerites from 1840 to 1844. The dynamics of that history must be rightly understood. The fulfillment of the Midnight Cry itself was from August 12th through 17th, when the message was presented at the Exeter Camp Meeting, and then they carried the message for about two months—September and October, two months and five days. Before October 22nd, they were preparing for the Lord's return. This two-month period is the history of the Midnight Cry. However, you cannot understand this period without understanding the steps that led into it. For me, the Midnight Cry is, more specifically, the history of the tarrying time, continuing through October 22, 1844.

Shaxsan men o‘sha vahiydagi yo‘lning boshida turgan va butun yo‘l bo‘ylab nur sochadigan Yarim Tungi Nido 1840-yildan 1844-yilgacha bo‘lgan Milleritchilar tarixini ifodalaydi, deb aytishda hech qanday muammo ko‘rmayman. Bu tarixning dinamikasi to‘g‘ri tushunilishi lozim. Yarim Tungi Nido ning o‘zining bajo bo‘lishi 12-avgustdan 17-avgustgacha bo‘lgan davrda, xabar Exeter lager yig‘ilishida taqdim etilgan paytda sodir bo‘ldi; shundan so‘ng ular bu xabarni qariyb ikki oy davomida — sentyabr va oktyabrda, ikki oy va besh kun davomida — olib yurdilar. 22-oktyabrdan oldin ular Rabbiyning qaytishiga tayyorgarlik ko‘rayotgan edilar. Mana shu ikki oylik davr Yarim Tungi Nido tarixidir. Biroq bu davrga olib kirgan bosqichlarni tushunmasdan turib, siz bu davrni tushuna olmaysiz. Men uchun Yarim Tungi Nido, yanada aniqroq aytganda, 1844-yil 22-oktyabrgacha davom etgan kechikish vaqti tarixidir.

Locating the Three Angels’ Messages

Uch farishtaning xabarlarini aniqlash

Here is the history of 1840 to 1844. There are several passages in the Spirit of Prophecy where Sister White tells us we need to know where to locate the messages. When you begin to locate the messages, you realize that all the messages arrive at a certain point in time and are thereafter empowered.

Mana 1840 yildan 1844 yilgacha bo‘lgan tarixdir. Bashorat Ruhi asarlarida opa Uayt bizga xabarlarni qayerga joylashtirish kerakligini bilishimiz lozimligini aytadigan bir necha o‘rinlar bor. Xabarlarni joylashtira boshlaganingizda, barcha xabarlar ma’lum bir vaqt nuqtasiga kelib tushishini va shundan keyin quvvatlantirilishini anglaysiz.

The First Angel arrived in 1798 at the Time of the End, when the Book of Daniel is unsealed and there was an increase of knowledge. The First Angel's Message is empowered on August 11, 1840, when the year-day principle is confirmed for the whole world, bringing down the Angel of Revelation 10, which symbolizes the empowerment of the First Angel's Message.

Birinchi Farishta 1798-yilda, Oxirzamon vaqtida, Doniyor Kitobi muhrdan yechilib, bilim oshgan paytda keldi. Birinchi Farishtaning Xabari 1840-yil 11-avgustda quvvat bilan ta’minlandi; o‘sha vaqtda yil-kun tamoyili butun dunyo uchun tasdiqlandi va bu Vahiy 10 dagi Farishtani pastga tushirdi, bu esa Birinchi Farishtaning Xabariga quvvat berilganini ramziy ifodalaydi.

The Second Angel arrived in June of 1842. We read yesterday that in June of 1842, Mr. Miller gave his second course of presentations at the Casco Street church. With few exceptions, the Protestant churches closed their doors. So, in June of 1842, the Second Angel's Message arrived, because when a Protestant church closes its door against the First Angel's Message, it becomes part of Babylon. The Second Angel's Message is a call out of Babylon. It is progressive.

Ikkinchi Farishta 1842-yil iyun oyida keldi. Kecha biz 1842-yil iyun oyida janob Miller Casco Street jamoatida o‘z taqdimotlarining ikkinchi turkumini qilganini o‘qidik. Kamdan-kam istisnolardan tashqari, protestant jamoatlari o‘z eshiklarini yopdilar. Shunday qilib, 1842-yil iyun oyida Ikkinchi Farishtaning Xabari keldi, chunki protestant jamoati Birinchi Farishtaning Xabariga qarshi o‘z eshigini yopganida, u Bobilning bir qismiga aylanadi. Ikkinchi Farishtaning Xabari Bobildan chiqishga da’vatdir. U progressivdir.

Sister White tells us that even though the Protestants began to close their doors in June of 1842, the call out of Babylon—the content of the Second Angel's Message—did not actually begin until the Summer of 1844.

Oqsoch aytadiki, protestantlar 1842 yil iyun oyida o‘z eshiklarini yopa boshlagan bo‘lsalar-da, Bobildan chiqish da’vati — Ikkinchi farishtaning xabarining mazmuni — amalda 1844 yilning yozigacha boshlanmagan edi.

The Second Angel's Message arrived in June of 1842 and is empowered with the message of the Midnight Cry, August 12th–17th, 1844, at the Exeter Camp Meeting.

Ikkinchi farishtaning xabari 1842-yil iyun oyida yetib keldi va 1844-yil 12–17-avgust kunlari Exeter lager yig‘inida yangragan Yarim tun nidosi xabari bilan quvvatlantirildi.

The Third Angel arrived on October 22, 1844, because on that day the way into the Most Holy Place is opened, where men can understand that Christ is now the High Priest in the Most Holy Place. There, the ark of the covenant is recognized, and in the ark are the Ten Commandments. When Sister White was taken into the Most Holy Place and looked at the Ten Commandments, she saw that the Sabbath Commandment shone above the others, marking the significance of the Sabbath in the Third Angel's Message. It will be a test over Sabbath or Sunday. On October 22, 1844, the content of the Third Angel's Message arrived.

Uchinchi Farishta 1844-yil 22-oktyabrda keldi, chunki o‘sha kuni Eng Muqaddas Joyga kirish yo‘li ochildi; u yerda odamlar Masih hozir Eng Muqaddas Joyda Oliy Ruhoniy ekanini anglay oladilar. U yerda ahd sandig‘i tan olinadi, va sandiq ichida O‘n Amr bor. Opa Uayt Eng Muqaddas Joyga olib kirilib, O‘n Amrga nazar solganida, u Shabbat Amri boshqalaridan ko‘ra yorqin porlayotganini ko‘rdi; bu esa Uchinchi Farishtaning Xabarida Shabbatning ahamiyatini belgilardi. Bu Shabbat yoki yakshanba ustidagi sinov bo‘ladi. 1844-yil 22-oktyabrda Uchinchi Farishtaning Xabarining mazmuni keldi.

One characteristic of all three messages is that when the First Angel's Message arrived in 1798, no one understood it. The Lord raised up William Miller to be the messenger of the First Angel, but it was not until 1818—twenty years later—that Miller began to understand the message. The message arrived, but it takes time before God's people recognize it, and then it is empowered.

Uch xabarning barchasiga xos bir xususiyat shundan iboratki, Birinchi Farishta xabari 1798-yilda yetib kelganida, uni hech kim tushunmadi. Egamiz Uilyam Millerni Birinchi Farishtaning xabarchisi qilib ko‘tardi, biroq faqat 1818-yilda — yigirma yil o‘tgach — Miller bu xabarni tushuna boshladi. Xabar yetib keladi, ammo Xudoning xalqi uni tanib olishi, so‘ng esa u qudrat bilan ta’minlanishi uchun vaqt kerak bo‘ladi.

The Second Angel's Message arrived in June of 1842, but no Millerites in 1842 began calling the Protestant churches Babylon. They did not recognize it yet. It was not until the Summer of 1844 that they began to recognize it and call people out of the churches. The message arrives, then it is understood, and then it is empowered.

Ikkinchi farishtaning xabari 1842 yil iyun oyida keldi, biroq 1842 yilda hech bir millerit protestant jamoatlarini Bobil deb atay boshlamadi. Ular buni hali anglab yetmagan edilar. Faqat 1844 yilning yoziga kelibgina ular buni anglay boshladilar va odamlarni jamoatlardan chiqishga da’vat qildilar. Xabar keladi, keyin u anglanadi, so‘ngra unga qudrat beriladi.

On October 22, 1844, when Hiram Edson had his vision of Christ moving from the Holy Place to the Most Holy Place, they received some light on Christ's change of ministration. But on October 23, 1844, Hiram Edson was not prepared to write an article or preach a sermon about Sunday being the mark of the beast. They did not understand the Third Angel's Message until after that time period.

1844-yil 22-oktabrda, Hiram Edson Masihning Muqaddas joydan Eng Muqaddas joyga o‘tayotgani haqidagi vahiyini ko‘rganida, ular Masihning xizmatidagi o‘zgarish to‘g‘risida bir oz nur oldilar. Ammo 1844-yil 23-oktabrda Hiram Edson yakshanba hayvonning tamg‘asi ekanligi haqida maqola yozishga yoki va’z aytishga tayyor emas edi. Ular Uchinchi Farishtaning Xabarini o‘sha davr oralig‘idan keyingina tushundilar.

The Third Angel's Message is empowered, as Seventh-day Adventists know, when the Fourth Angel of Revelation 18 joins it. For those watching this on LiveStreaming or later on DVDs, you may want to argue about the timing of the Fourth Angel joining the Third on September 11, 2001. At this point, we are not making any arguments about that, but we are not denying it either: The Fourth Angel joins the Third Angel with the Twin Towers coming down, and this is where the Third Angel's Message is empowered.

Uchinchi Farishtaning Xabari, Yettinchi kun adventistlari bilganlaridek, Vahiy 18 dagi To‘rtinchi Farishta unga qo‘shilganda qudrat bilan ta’minlanadi. Buni LiveStreaming orqali yoki keyinroq DVDlarda tomosha qilayotganlar uchun, sizlar To‘rtinchi Farishtaning Uchinchi Farishtaga 2001-yil 11-sentabrda qo‘shilganining vaqti haqida bahslashishni istashingiz mumkin. Ayni paytda, biz bu haqda hech qanday dalil keltirmayapmiz, ammo buni inkor ham qilmayapmiz: Egizak minoralarning qulashiga To‘rtinchi Farishta Uchinchi Farishtaga qo‘shiladi va aynan shu yerda Uchinchi Farishtaning Xabari qudrat bilan ta’minlanadi.

All three Angels' Messages have these characteristics: they arrive, are understood, and then are empowered.

Uch Farishtaning xabarlarining barchasi ushbu xususiyatlarga ega: ular keladi, tushuniladi, so‘ngra qudrat bilan ta’minlanadi.

The Two Door Closings and Temple Cleansings

Ikki eshikning yopilishi va Ma’badning poklanishlari

In June of 1842, a door began to close, marked by the Protestant churches closing their doors against the First Angel's Message. At the beginning of this history, we see a door closing, and at the end of this history—the history of the Second Angel—the door closes again, the door into the Holy Place, the door in the parable of the Ten Virgins.

1842-yilning iyun oyida bir eshik yopila boshladi; bu Protestan jamoatlarining Birinchi Farishtaning xabariga qarshi o‘z eshiklarini yopishi bilan belgilandi. Bu tarixning boshida biz bir eshikning yopilayotganini ko‘ramiz, va shu tarixning — Ikkinchi Farishta tarixining — oxirida eshik yana yopiladi: Muqaddas joyga kirish eshigi, O‘n Bokira haqidagi masaldagi eshik.

These two door closings are important to mark, especially if you are going to deal with the two temple cleansings. Christ cleansed the temple twice when He was on Earth, and Sister White tells us there will be two temple cleansings at the end of the world, as there were in the time of the Millerites. The temple cleansings in the Millerite time can be marked at the closing of the door in June 1842—the first door of the temple, Protestantism—and at the second temple cleansing, when the Millerites' temple cleansing is finished.

Bu ikki eshik yopilishi alohida qayd etilishi muhimdir, ayniqsa siz ma’badning ikki poklanishi bilan shug‘ullanmoqchi bo‘lsangiz. Masih yer yuzida bo‘lganida ma’badni ikki marta poklagan, va Opa Uayt bizga aytadiki, dunyoning oxirida ham, xuddi Milleritlar davridagidek, ma’badning ikki poklanishi bo‘ladi. Milleritlar davridagi ma’bad poklanishlari 1842-yil iyun oyida eshikning yopilishida — ma’badning birinchi eshigi, ya’ni protestantizm — va ikkinchi ma’bad poklanishida, ya’ni Milleritlarning ma’bad poklanishi yakunlanganda, belgilanishi mumkin.

We are going to look at the tarrying time. In this history of the Second Angel, the tarrying time comes in at March 22, 1844, and is bookended by two temple cleansings. That is the Second Angel's Message.

Biz kechikish vaqtini ko‘rib chiqamiz. Ikkinchi Farishta tarixida kechikish vaqti 1844-yil 22-martda boshlanadi va u ma’badning ikki poklanishi bilan chegaralangan. Bu — Ikkinchi Farishtaning Xabari.

This is also the story of Gideon. There were two cleansings in the story of Gideon, which is one of the symbols of the two temple cleansings and the Second Angel's Message.

Bu, shuningdek, Gido‘n haqidagi voqeadir. Gido‘n haqidagi voqeada ikki tozalanish bo‘lgan bo‘lib, bu ikki ma’badning tozalanishi va Ikkinchi Farishtaning Xabarining ramzlaridan biridir.

The Tarrying Time and the Midnight Cry in Prophecy

Payg‘ambarlikdagi Kutish Vaqti va Yarim Tundagi Nido

Let us begin our study with a quote from Spiritual Gifts, volume 1, pages 195, 196. We are looking at the tarrying time to understand its connection with the Midnight Cry, because we do not want to reject the light of the Midnight Cry; if we do, we fall off the path to the wicked world below.

Tadqiqotimizni Spiritual Gifts asarining 1-jildi, 195, 196-betlaridan olingan bir iqtibos bilan boshlaylik. Biz kutish vaqtini uning Yarim Tungi Faryod bilan bog‘liqligini tushunish uchun ko‘rib chiqmoqdamiz, chunki biz Yarim Tungi Faryodning nurini rad etishni istamaymiz; agar shunday qilsak, pastdagi yovuz dunyoga olib boruvchi yo‘ldan qulab tushamiz.

Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message,"—Now, she just quoted Revelation 18:4, "Come out of her, my people, . . . ." And she says, "This message seemed to be an addition to the third [Angel's] message and joined it, as the midnight cry joined the second angel's message in 1844."

Samoviy qudratli farishtaga yordam berish uchun farishtalar yuborildi, va men hamma yerda jaranglayotgandek tuyulgan ovozlarni eshitdim: “Ey xalqim, undan chiqinglar, toki uning gunohlariga sherik bo‘lmanglar va uning balolaridan ulush olmanglar; chunki uning gunohlari osmonga yetib bordi, va Xudo uning nohaqliklarini esladi. Bu xabar uchinchi xabarga qo‘shimcha bo‘lib tuyuldi,” — Endi, u hozirgina Vahiy 18:4 ni iqtibos qildi: “Ey xalqim, undan chiqinglar, . . . .” Va u shunday deydi: “Bu xabar uchinchi [Farishtaning] xabariga qo‘shimcha bo‘lib tuyuldi va 1844 yilda yarim tun faryodi ikkinchi farishtaning xabariga qo‘shilgani kabi unga qo‘shildi.”

The Second Angel's Message arrives in June of 1842, and the Midnight Cry joins it in August of 1844. This outpouring of the Spirit upon this message—the call out of Babylon—is the history Sister White uses to describe the history of September 11, 2001, when the Third Angel's Message is joined by the Fourth Angel. The Fourth Angel is when the Mighty Angel of Revelation 18 descends.

Ikkinchi Farishtaning Xabari 1842-yil iyun oyida keladi, va Yarim Tun Faryodi unga 1844-yil avgust oyida qo‘shiladi. Ruhning ushbu xabar ustiga to‘kilishi — Bobildan chiqishga bo‘lgan da’vat — Oqsoch Opa 2001-yil 11-sentabr tarixini tasvirlash uchun qo‘llaydigan tarixdir; o‘sha paytda Uchinchi Farishtaning Xabari To‘rtinchi Farishta bilan qo‘shiladi. To‘rtinchi Farishta — Vahiy 18 dagi Qudratli Farishta pastga tushadigan vaqtdir.

"This message seemed to be an addition to the third message and joined it, as the midnight cry joined the second angel's message in 1844. The glory of God rested upon the patient, waiting saints,"—Who did the glory of God rest upon? The patient—what? Waiting. The patient, waiting saints. Okay? The waiting saints; because, we are in the history now where prophecy says, "Blessed is he who waiteth, and cometh to the 1335. Though the vision tarry, wait for it." The people who are going to receive the outpouring of the Holy Spirit are the waiting saints.

“Bu xabar uchinchi xabarga qo‘shimcha bo‘lib tuyuldi va 1844-yilda yarim tun faryodi ikkinchi farishtaning xabariga qo‘shilgani kabi, unga qo‘shildi. Xudoning ulug‘vorligi sabrli, kutayotgan azizlar ustida qaror topdi,” — Xudoning ulug‘vorligi kimlar ustida qaror topdi? Sabrli — nima? Kutayotgan. Sabrli, kutayotgan azizlar. Maylimi? Kutayotgan azizlar; chunki biz hozir bashorat shunday degan tarix ichidamiz: “Kutuvchi va 1335 ga yetuvchi baxtlidir. Garchi vahiy kechiksa ham, uni kut.” Muqaddas Ruhning yog‘dirilishini qabul qiladigan xalq — kutayotgan azizlardir.

"The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God's people to come out of her; that they might escape her fearful doom."—Of course, this is in our day and age; but, the waiting saints in our day and age are prefigured by the waiting saints in the Millerite History which we are looking at.

“Xudoning ulug‘vorligi sabr-toqatli, kutib turgan azizlar uzra qaror topdi, va ular qo‘rqmasdan so‘nggi tantanavor ogohlantirishni berdilar, Bobilning qulaganini e’lon qilib, Xudoning xalqini undan chiqishga da’vat etdilar; toki ular uning dahshatli hukmidan qutulsinlar.” — Albatta, bu bizning davrimizga taalluqlidir; biroq, bizning davrimizdagi kutib turgan azizlar biz ko‘rib chiqayotgan Millerchilar tarixidagi kutib turgan azizlar orqali oldindan tasvirlangan.

"The light that was shed upon the waiting ones penetrated everywhere, and those who had any light in the churches, who had not heard and rejected the three messages, answered to the call, and left the fallen churches."—This is the "Come out of her, my people!" This is talking about those that come out of the churches of Babylon in our day and age once the Sunday Law arrives in the United States. They are the fallen churches, the churches of Babylon.

Kutayotganlar ustiga yog‘dirilgan nur hamma joyga kirib bordi va jamoatlardagi biror-bir nurga ega bo‘lgan, uch xabarni eshitib rad etmaganlarning barchasi chaqiriqqa javob berib, qulagan jamoatlarni tark etdilar.” — Bu: “Undan chiqinglar, ey Mening xalqim!” deganidir. Bu, bizning davrimizda Qo‘shma Shtatlarda Yakshanba Qonuni joriy etilgach, Bobil jamoatlaridan chiqadiganlar haqida so‘z yuritmoqda. Ular qulagan jamoatlardir, Bobil jamoatlaridir.

"Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death."—Now she is saying that there are people in the Protestant churches today that have come to the age of accountability since October 22, 1844; and, this is so. The people in the Protestant churches today were not alive when the Third Angel's Message arrived in Millerite History. They are not held accountable to the rejection that the Protestant churches did in their time period, and this is a key point to take note of if you ever study how the history of Christ illustrates the end of the world; because, technically, prophetically Jerusalem could have, should have been destroyed in AD34.

“Bu xabarlar berilganidan beri ko‘pchilik mas’uliyat yoshiga yetgan edi, va ularga nur porladi hamda ularga hayotni yoki o‘limni tanlash imtiyozi berildi.” — Endi u shuni aytmoqdaki, bugungi kunda Protestant jamoatlarida 1844-yil 22-oktyabrdan beri mas’uliyat yoshiga yetgan odamlar bor; va bu shundaydir. Bugungi kunda Protestant jamoatlaridagi odamlar Uchinchi Farishtaning Xabari Millerchilar tarixida kelgan paytda tirik emas edilar. Ular Protestant jamoatlari o‘z davrida qilgan rad etish uchun javobgar hisoblanmaydilar, va agar siz Masihning tarixi dunyoning oxirini qanday tasvirlashini o‘rgansangiz, bu e’tibor berish lozim bo‘lgan muhim nuqtadir; chunki, texnik jihatdan, bashoratli ma’noda Quddus milodiy 34-yilda vayron qilingan bo‘lishi mumkin edi, va bo‘lishi ham kerak edi.

There were 490 years of probationary time cut off for the Jews out of the 2300 years marked in Daniel 8 and Daniel 9. Those 490 years ended in AD 34 with the stoning of Stephen. At that point, Jerusalem, prophetically, was to be destroyed, but it was not destroyed until 70. In The Great Controversy, Sister White says the same thing about that history. She says there were children and others who had not heard the message of Christ and the disciples before 34, and God in His mercy gave them time to be confronted with the message before the destruction of Jerusalem. She identifies, as does Christ, the destruction of Jerusalem as illustrating the end of the world.

Doniyor 8 va Doniyor 9 da belgilangan 2300 yil ichidan yahudiylar uchun sinov muddati sifatida 490 yil ajratib berilgan edi. Bu 490 yil milodiy 34-yilda Stefaning toshbo‘ron qilinishi bilan yakun topdi. O‘sha paytda Quddus, bashoratga ko‘ra, vayron qilinishi kerak edi, biroq u milodiy 70-yilgacha vayron qilinmadi. “Buyuk Kurash”da Opa Uayt o‘sha tarix haqida ayni shu narsani aytadi. U shunday deydi: milodiy 34-yildan oldin Masih va shogirdlarning xabarini eshitmagan bolalar hamda boshqalar bor edi, va Xudo O‘z marhamati bilan ularga Quddusning vayron qilinishidan oldin bu xabar bilan yuzlashtirilishlari uchun vaqt berdi. U, Masih qilganidek, Quddusning vayron qilinishini dunyoning oxirini tasvirlovchi narsa sifatida ko‘rsatadi.

That history prefigures the very history she is speaking about. When the Sunday Law comes to the United States and the message finally goes to the fallen churches, God's children now in Babylon will not be held accountable for the rejection their churches or ancestors made in the 19th Century.

O‘sha tarix aynan u so‘zlayotgan tarixning oldindan ifodasidir. Yakshanba Qonuni Amerika Qo‘shma Shtatlariga kelganda va xabar nihoyat qulagan jamoatlarga yetkazilganda, hozir Bobilda bo‘lgan Xudoning farzandlari o‘z jamoatlari yoki ajdodlari XIX asrda qilgan rad etish uchun javobgar tutilmaydilar.

"Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death. Some chose life, and took their stand with those looking for their Lord, and keeping all his commandments. The third message was to do its work; all were to be tested upon it, and the precious ones were to be called out from the religious bodies. A compelling power moves the honest, while the manifestation of the power of God holds in fear and restraint relatives and friends, and they dare not, neither have they power to, hinder those who feel the work of the Spirit of God upon them. The last call is carried even to the poor slaves, and the pious among them, with humble expressions, pour forth their songs of extravagant joy at the prospect of their happy deliverance, and their masters cannot check them; for a fear and astonishment keep them silent. Mighty miracles are wrought, the sick are healed, and signs and wonders follow the believers. God is in the work, and every saint, fearless of consequences, follows the convictions of his own conscience, and unites with those who are keeping all the commandments of God; and they sound abroad the third message with power. I saw that the third message would close with power and strength far exceeding the midnight cry."

Bu xabarlar berilganidan buyon ko‘pchilik mas’uliyat yoshiga yetgan edi; nur ularning ustiga porladi va ularga hayot yoki o‘limni tanlash imtiyozi berildi. Ba’zilari hayotni tanladilar va o‘z Rabbisini kutayotgan hamda Uning barcha amrlarini tutayotganlar tomonida qat’iy turdilar. Uchinchi xabar o‘z ishini ado etishi lozim edi; hamma shu xabar orqali sinovdan o‘tkazilishi kerak edi va qimmatli jonlar diniy jamoalardan chaqirib chiqarilishi kerak edi. Halol qalblilarni majbur etuvchi bir qudrat harakatga keltiradi, Xudoning qudrati namoyon bo‘lishi esa qarindoshlar va do‘stlarni qo‘rquv va tiyilish ostida ushlab turadi; ular Xudoning Ruhi ishini o‘z ustida his qilayotganlarga to‘sqinlik qilishga na jur’at eta oladilar, na bunga qudratlari yetadi. So‘nggi da’vat hatto kambag‘al qullargacha yetib boradi, va ular orasidagi taqvodorlar, kamtarona ifodalar bilan, o‘zlarining baxtli najot topishlari istiqbolidan cheksiz quvonch qo‘shiqlarini jo‘shib aytadilar; ularning xo‘jayinlari esa ularni to‘xtata olmaydi, chunki qo‘rquv va hayrat ularni sukutda ushlab turadi. Ulug‘ mo‘jizalar sodir etiladi, kasallar shifo topadi, va alomatlar hamda mo‘jizalar imonlilarga ergashadi. Xudo bu ishning ichidadir, va har bir avliyo, oqibatlardan qo‘rqmay, o‘z vijdonining ishonchiga ergashadi hamda Xudoning barcha amrlarini tutayotganlar bilan birlashadi; ular uchinchi xabarni qudrat bilan hamma yoqqa jar soladilar. Men uchinchi xabar yarim tun nidosidan ancha ustun bo‘lgan qudrat va kuch bilan yakun topishini ko‘rdim.

In these two paragraphs, this is the second time she has compared our history at the Sunday Law at the end of the world with the history of the Midnight Cry. The first time, she says the Mighty Angel of Revelation 18 joins the Third Angel as the Midnight Cry joined the Second Angel. Even though she is addressing the history of the Sunday Law crisis, she is clearly using the history of the Second Angel as a point of reference. They are parallel histories.

Bu ikki xatboshida u dunyo oxiridagi Yakshanba Qonuni paytidagi tariximizni Yarim Tun Nidosi tarixi bilan qiyoslayotganining ikkinchi marta takrorlanishidir. Birinchi safar u Vahiy 18 dagi Qudratli Farishta Uchinchi Farishtaga xuddi Yarim Tun Nidosi Ikkinchi Farishtaga qo‘shilgandek qo‘shilishini aytadi. Garchi u Yakshanba Qonuni inqirozi tarixiga murojaat qilayotgan bo‘lsa-da, u ravshanki, mezon nuqtasi sifatida Ikkinchi Farishta tarixidan foydalanmoqda. Ular o‘zaro parallel tarixlardir.

"Servants of God, endowed with power from on high, with their faces lighted up, and shining with holy consecration, went forth fulfilling their work, and proclaiming the message from heaven. Souls that were scattered all through the religious bodies answered to the call, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction."

Xudoning xizmatkorlari, yuqoridan kelgan qudrat bilan ta’minlanib, yuzlari nurlanib va muqaddas bag‘ishlanish bilan porlab, o‘z ishlarini bajarish va osmondan kelgan xabarni e’lon qilish uchun oldinga chiqdilar. Diniy jamoatlar bo‘ylab tarqalib ketgan jonlar bu da’vatga javob berdilar, va qimmatli jonlar mahkum qilingan jamoatlardan, xuddi Lut Sodom halokatidan oldin shoshilinch ravishda chiqarib yuborilgani kabi, shoshilinch ravishda olib chiqildilar.

When it comes to the call out of Babylon, whether at the end of the world or in the Second Angel's Message, Lot is a symbol of that history and the destruction of Sodom.

Dunyodaning oxirida bo‘ladimi yoki Ikkinchi Farishta Xabarida bo‘ladimi, Bobildan chiqishga da’vat masalasiga kelganda, Lut o‘sha tarixning va Sado‘mning halokatining timsolidir.

If you understand Daniel 11 correctly, in verse 41 the King of the North enters the glorious land and many are overthrown, but "these shall escape his hand, even Edom, Moab, and the chief of the children of Ammon." Moab and Ammon are the children of Lot's two daughters. Lot's family represents those who escape the hand of the papacy at the Sunday Law crisis.

Agar siz Doniyor 11-bobni to‘g‘ri tushunsangiz, 41-oyatda Shimol shohi ulug‘vor yurtga kiradi va ko‘plar yiqitiladi, ammo “bular uning qo‘lidan qutulib qoladilar: Edom, Mo‘ab va Ammon farzandlarining saralalari.” Mo‘ab va Ammon Lutning ikki qizining farzandlaridir. Lutning oilasi Yakshanba qonuni inqirozi paytida papalikning qo‘lidan qutulib qoladiganlarni ifodalaydi.

Sister White uses this symbolism. The fallen churches are represented by Lot, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction. God's people were fitted up and strengthened by the excellent glory which fell upon them in rich abundance, preparing them to endure the hour of temptation. A multitude of voices were heard everywhere, saying, "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus."

Opa Uayt bu ramziylikdan foydalanadi. Qulagan jamoatlar Lut bilan ifodalanadi, va qimmatli bo‘lganlar mahkum qilingan jamoatlardan, xuddi Lut uning halokatidan oldin Sado‘mdan shoshiltirib chiqarilgani kabi, shoshiltirib olib chiqildilar. Xudoning xalqi ularning ustiga mo‘l-ko‘l yog‘ilgan ulug‘vor shon-sharaf bilan jihozlandi va mustahkamlandi; bu ularni vasvasa soatiga bardosh berishga tayyorlardi. Har yerda ko‘p ovozlar eshitildi: «Bu yerda azizlarning sabr-toqati bordir; bu yerda Xudoning amrlarini va Isoning imonini saqlaydiganlar bordir.»

While she is talking about the call out of Babylon at the end of the world, she uses the history of the Second Angel's Message in the Millerite time period to describe that call. The Second Angel's Message is a call out of Babylon, and this history typifies the history of the Sunday Law crisis.

U dunyoning oxirida Bobildan chiqish chaqirig‘i haqida gapirar ekan, bu chaqirig‘ni tasvirlash uchun Millerchilar davridagi Ikkinchi Farishtaning Xabari tarixidan foydalanadi. Ikkinchi Farishtaning Xabari Bobildan chiqish chaqirig‘idir, va bu tarix Yakshanba Qonuni inqirozi tarixini tipologik tarzda ifodalaydi.

One of the biblical references Ellen White uses to describe this history is the story of Sodom and Gomorrah. We will read from Genesis 19:1-11, which is part of the story of Lot.

Ellen White bu tarixni tasvirlash uchun qo‘llaydigan Muqaddas Kitobdagi ishoralardan biri Sado‘m va G‘amo‘ra haqidagi hikoyadir. Biz Ibtido 19:1–11 dan o‘qiymiz; bu Lot haqidagi hikoyaning bir qismidir.

And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them. And Lot went out at the door unto them, and shut the door after him, And said, I pray you, brethren, do not so wickedly. Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. But the men put forth their hand, and pulled Lot into the house to them, and shut the door. And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.

Kechqurun Sado‘mga ikki farishta keldi; Lot esa Sado‘m darvozasi oldida o‘tirar edi. Lot ularni ko‘rib, qarshi olish uchun o‘rnidan turdi va yuzini yerga qaratib ta’zim qildi. U dedi: “Mana endi, ey janoblarim, iltimos, qulingizning uyiga kiringlar, tunab qolinglar, oyoqlaringizni yuvinglar; so‘ng ertalab barvaqt turib, yo‘llaringizda davom etarsizlar”. Ular esa: “Yo‘q, biz bu kechani ko‘chada o‘tkazamiz”, dedilar. Lekin u ularni qattiq turib undadi; shunda ular uning oldiga burilib, uyiga kirdilar. U esa ularga ziyofat tayyorlab, xamirturushsiz non yopdi, va ular yedilar. Lekin ular yotishidan oldin, shahar odamlari, ya’ni Sado‘m erkaklari, qari-yosh demay, shaharning har tomonidan kelgan butun xalq uyni qurshab oldi. Ular Lotni chaqirib, unga dedilar: “Bu kecha oldingga kirib kelgan odamlar qayerda? Ularni oldimizga olib chiq, biz ularni bilaylik”. Lot ularning oldiga eshikdan chiqib, orqasidan eshikni yopdi, va dedi: “Iltimos, birodarlarim, bunday yovuzlik qilmanglar. Mana, mening erkak ko‘rmagan ikki qizim bor; iltimos, ularni sizlarning oldingizga chiqaray, ko‘zingizga yaxshi ko‘ringanini ularga qilinglar. Faqat bu odamlarga hech narsa qilmanglar, chunki ular mening tomim soyasi ostiga kirganlar”. Ular esa: “Orqaga tur!” dedilar. So‘ng yana dedilar: “Bu musofir bo‘lib kelgan edi, endi esa qozilik qilmoqchi! Endi senga ulardan ham battarroq muomala qilamiz”. Ular o‘sha odamga, ya’ni Lotga, qattiq yopirilib, eshikni sindirish uchun yaqinlashdilar. Lekin u odamlar qo‘llarini uzatib, Lotni o‘z oldilariga, uy ichiga tortib oldilar va eshikni yopdilar. So‘ng uy eshigi oldida turgan odamlarni, kattayu kichigini, ko‘rlik bilan urdilar; shunday qilib, ular eshikni topishga urinib holdan toyib ketdilar.

Progressive Testing and the Tarrying Time

Bosqichma-bosqich sinov va kechikish vaqti

Sister White talks about a progressive testing process in the time of Christ and in the time of the Millerites, illustrating a progressive testing process for us. In Early Writings, page 259, she says:

Opa Uayt Masih davrida va Millerchilar davrida bo‘lib o‘tgan bosqichma-bosqich sinov jarayoni haqida so‘z yuritadi va bu orqali biz uchun ham bosqichma-bosqich sinov jarayonini tasvirlaydi. U “Ilk Yozuvlar”ning 259-betida shunday deydi:

"Those who would not receive the message of John the Baptist could not be benefitted by the teachings of Jesus, neither could they be benefitted by the ministration of Christ in the Sanctuary above." She then says, "Those that did not receive the First Angel's Message could not be benefitted by the Second Angel's Message, neither could they be benefitted by the Midnight Cry."

«Yahyo Cho‘mdiruvchining xabarini qabul qilmaganlar Iso ta’limotidan foyda ko‘ra olmas edilar, shuningdek, ular yuqoridagi Muqaddas Maskandagi Masihning xizmati orqali ham foyda ko‘ra olmas edilar». So‘ng u shunday deydi: «Birinchi Farishtaning Xabarini qabul qilmaganlar Ikkinchi Farishtaning Xabaridan foyda ko‘ra olmas edilar, shuningdek, ular Yarim Tun Faryodidan ham foyda ko‘ra olmas edilar».

In that passage in Early Writings, 259, when the door is closed in the time of Christ, the Jews are in perfect darkness, blindness.

Early Writings, 259 dagi o‘sha parchada, Masihning davrida eshik yopilganda, yahudiylar to‘liq zulmatda, ko‘rlikda qoladilar.

The Millerite history of the Second Angel is the history of Lot. The two angels come to town (June 1842), the Second Angel's Message arrives, and Lot has them tarry for the night (the Tarrying Time). There is a judgment, and then a door closes (October 22, 1844).

Ikkinchi Farishtaning Millerchilar tarixidagi voqeasi Lutning tarixidir. Ikki farishta shaharga keladi (1842-yil iyun), Ikkinchi Farishtaning Xabari yetib keladi, va Lut ularni tunni o‘tkazish uchun o‘zinikida qolishga undaydi (Kechikish Vaqti). Bir hukm ijro etiladi, so‘ngra esa bir eshik yopiladi (1844-yil 22-oktyabr).

We will look at another biblical history where a tarrying time lines up with the Millerite History before pulling this together.

Buni bir joyga jamlashdan oldin, kechikish vaqti Milleritlar tarixiga mos keladigan yana bir Muqaddas Kitobiy tarixni ko‘rib chiqamiz.

Moses, the Sanctuary, and the Tarrying Time

Muso, Muqaddas Ma’bad va Kechikish Vaqti

The next history is Moses receiving instructions on building the sanctuary and the Law.

Keyingi voqea — Musoning muqaddas maskan va Qonun to‘g‘risida ko‘rsatmalarni qabul qilishidir.

"Upon the seventh day, which was the Sabbath, Moses was called up into the cloud. The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire. 'And Moses went into the midst of the cloud, and gat him up into the mount; and Moses was in the mount forty days and forty nights." Patriarchs and Prophets, 313, 314.

Yettinchi kuni, ya’ni Shabbat kuni, Muso bulut ichiga chaqirildi. Qalin bulut butun Isroilning ko‘zi oldida ochildi, va Egamizning ulug‘vorligi yondirib yuboruvchi olov kabi namoyon bo‘ldi. “Va Muso bulutning o‘rtasiga kirib, toqqa ko‘tarildi; va Muso qirq kunu qirq kecha tog‘da bo‘ldi.” Patriarchs and Prophets, 313, 314.

The forty days' tarry in the mount did not include the six days of preparation.

Tog‘da qirq kun qolish olti kunlik tayyorgarlikni o‘z ichiga olmagan.

During this history, Moses spent 46 days receiving instructions on building the temple, paralleling the 46 years from 1798 to 1844 when the Lord raised up the Millerite temple, and the 46 years of Herod's reconstruction of the temple noted in John 2:20, as well as the 46 chromosomes of the human temple. During the six days, Joshua was with Moses, and together they ate manna and drank from the brook that descended out of the mount. Joshua did not enter the cloud with Moses but remained outside, eating and drinking daily while awaiting Moses' return, while Moses fasted during the forty days.

Ushbu tarix davomida Muso ma’badni qurish bo‘yicha ko‘rsatmalarni qabul qilib, 46 kun o‘tkazdi; bu 1798 yildan 1844 yilgacha bo‘lgan 46 yilga, ya’ni Egamiz Milleritlar ma’badini barpo etgan davrga, shuningdek Yuhanno 2:20 da qayd etilgan Hirodning ma’badni qayta qurishidagi 46 yilga, hamda inson ma’badining 46 xromosomasiga muvofiq keladi. Olti kun davomida Yoshua Muso bilan birga bo‘ldi va ular birgalikda mannani yedilar hamda tog‘dan oqib tushgan soydan ichdilar. Yoshua Muso bilan birga bulut ichiga kirmadi, balki Musoning qaytishini kutib, tashqarida qolib, har kuni yeb-ichib turdi, Muso esa qirq kun davomida ro‘za tutdi.

During his stay in the mount, Moses received directions for building a sanctuary in which the divine presence would be specially manifested. 'Let them make Me a sanctuary; that I may dwell among them' (Exodus 25:8), was the command of God.

Tog‘da bo‘lgan davrida Muso ilohiy huzur alohida namoyon bo‘ladigan muqaddas maskanni qurish uchun ko‘rsatmalar oldi. “Ular Men uchun bir muqaddas maskan qursinlar; toki ular orasida maskan tutayin” (Chiqish 25:8), — Xudoning amri edi.

This is where we find the number 46 associated with the building of the sanctuary.

Muqaddas maskanning qurilishi bilan bog‘liq holda 46 soni aynan shu yerda uchraydi.

We will read from Exodus and note a tarrying time in this story, as it prefigures the tarrying time in the time of Christ, the Millerites, and at the end of the world. The tarrying time produces the environment that allows the Midnight Cry to be proclaimed and to produce two classes of worshippers. Without the tarrying time, the dynamics of that history would not be in place for what the Lord wants to accomplish at the Midnight Cry. We must see what the tarrying time represents.

Biz Chiqish kitobidan o‘qiymiz va bu hikoyadagi bir kutib turish vaqtini qayd etamiz, chunki u Masih davridagi, Milleritlar davridagi va dunyoning oxiridagi kutib turish vaqtining oldindan ifodasidir. Kutib turish vaqti Yarim tungi Nido e’lon qilinishiga va ikki toifa sajda qiluvchilarning yuzaga kelishiga imkon beradigan muhitni hosil qiladi. Kutib turish vaqtisiz, o‘sha tarixning dinamikasi Rabbiyning Yarim tungi Nidoda amalga oshirmoqchi bo‘lgan ishiga mos holda mavjud bo‘lmagan bo‘lur edi. Biz kutib turish vaqtining nimani anglatishini ko‘rishimiz kerak.

And he said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. . . . And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words. Exodus 24:1, 6-8.

Va U Musoga dedi: Sen, Horun, Nadob, Abihuv va Isroil oqsoqollaridan yetmish kishi bilan birga Egamizning huzuriga ko‘tarilinglar; ammo uzoqdan sajda qilinglar. . . . Muso qonning yarmini olib, tog‘oralarga quydi; qolgan yarmini esa qurbongoh ustiga sepdi. So‘ng ahd kitobini olib, xalqning eshitishicha o‘qib berdi; ular: “Egamiz aytgan hamma narsani qilamiz va itoat etamiz”, dedilar. Shunda Muso qonni olib, uni xalq ustiga sepdi va dedi: “Mana, Egamiz sizlar bilan ushbu barcha so‘zlar haqida tuzgan ahdning qonidir”. Chiqish 24:1, 6-8.

This 46-day period, this Tarrying Time, is when the Lord is entering into covenant with a people.

Bu 46 kunlik davr, bu Tarrying Time, Rabbiy bir xalq bilan ahdga kirishayotgan paytdir.

Did the Lord enter into covenant with the Millerites in this history? Yes.

Rabbiy ushbu tarixda milleritchilar bilan ahd tuzdimi? Ha.

Did He enter into covenant with the Christian church at Pentecost in the time of Christ? Yes.

U Masih davrida Hosil bayramida xristian jamoati bilan ahd tuzdimi? Ha.

So, this tarrying time is one of the waymarks of the Lord entering into covenant with a people.

Shunday qilib, bu kechikish davri Egamizning bir xalq bilan ahdga kirishishining belgilaridan biridir.

And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud and gat him up into the mount: and Moses was in the mount forty days and forty nights. Exodus 24:12-18.

Egamiz Musoga dedi: “Oldimga, toqqa chiq va u yerda bo‘l; Men senga tosh lavhalarni, qonunni va Men yozgan amrlarni beraman, toki sen ularni o‘rgatgaysan”. Muso o‘rnidan turdi, xizmatkori Yoshuva ham uning bilan edi; va Muso Xudoning tog‘iga chiqdi. U oqsoqollarga dedi: “Biz sizlarning oldingizga qaytib kelgunimizcha shu yerda kutib turinglar; mana, Horun bilan Hur sizlar bilandirlar; kimning biror ishi bo‘lsa, ularga murojaat qilsin”. Muso toqqa chiqdi, va bulut tog‘ni qopladi. Egamizning ulug‘vorligi Sinay tog‘i ustida turdi, va bulut uni olti kun qopladi; yettinchi kuni esa U bulut ichidan Musoni chaqirdi. Egamiz ulug‘vorligining ko‘rinishi Isroil o‘g‘illarining ko‘z o‘ngida tog‘ cho‘qqisida yondirib yuboruvchi olovga o‘xshar edi. Muso bulutning o‘rtasiga kirib, toqqa ko‘tarildi; va Muso tog‘da qirq kecha-kunduz bo‘ldi. Chiqish 24:12–18.

In the history of Moses, we see a tarrying time. During this time, the two tables symbolize the covenant, and the Lord is entering into covenant and giving Moses instructions on building the temple.

Musoning tarixida biz bir kutish davrini ko‘ramiz. Bu davr mobaynida ikki lavha ahdni ifodalaydi, va Rabbiy ahdga kirishib, Musoga ma’badni qurish haqida ko‘rsatmalar bermoqda.

From 1798 to 1844, those 46 years, the Lord was raising the Millerite temple so He might enter into covenant with modern Israel.

1798-yildan 1844-yilgacha bo‘lgan o‘sha 46 yil davomida, Rabbiy zamonaviy Isroil bilan ahd tuzishi uchun Milleriylar ma’badini barpo etayotgan edi.

The period we just read about with Moses and the tarrying time of the 70 elders is called Pentecost in biblical history—fifty days after Passover. The Lord instructed Israel to commemorate Pentecost forever. In the New Testament, Pentecost is a focus of the early Christian church, commemorating this very history. We find the same components at Pentecost in the time of Christ, in the history of the Millerites, and these components will be repeated at the end of the world.

Biz hozirgina Muso va yetmishta oqsoqolning kutib turish davri haqida o‘qigan davr Muqaddas Kitob tarixida Pentikost deb ataladi — Fisih bayramidan ellik kun o‘tib. Rabbiy Isroilga Pentikostni abadiy nishonlashni buyurdi. Yangi Ahdda Pentikost ilk Masihiy jamoatining diqqat markazida bo‘lib, aynan shu tarixni yodga oladi. Biz Pentikostda Masih davrida, Millerchilar tarixida ham ayni tarkibiy unsurlarni uchratamiz va bu unsurlar dunyoning oxirida yana takrorlanadi.

Pentecost and the Tarrying Time in the New Testament

Yangi Ahddagi Pentikost va kutib turish vaqti

Let us look at Pentecost from Luke 24:44-52, during the story of the road to Emmaus.

Keling, Hosil bayramiga Luqo 24:44–52 asosida, Emmausga boradigan yo‘l haqidagi voqea davomida nazar tashlaylik.

Earlier in Luke, the two disciples walking with Jesus ask Him to tarry with them. The Bible uses the word 'tarry.' There is a tarrying time marked there, but we want to mark a different tarrying time in this same history.

Luqoda bundan avval, Iso bilan birga yurayotgan ikki shogird Undan ular bilan qolishini so‘raydi. Muqaddas Kitobda “qolmoq” degan so‘z ishlatilgan. U yerda belgilangan bir qolish vaqti bor, ammo biz ayni shu tarixda boshqa bir qolish vaqtini belgilamoqchimiz.

And he [Jesus] said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures. And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

Va U [Iso] ularga dedi: Men hali sizlar bilan birga bo‘lganimda sizlarga aytgan so‘zlarim shulardirki, Musoning qonunida, payg‘ambarlar bitiklarida va Zaburlarda Men haqimda yozilganlarning hammasi bajo bo‘lmog‘i kerak. Shunda U ularning aqlini ochdi, toki ular Muqaddas Yozuvlarni anglasinlar. Va ularga dedi: Shunday yozilgandir, va Masih azob chekishi hamda uchinchi kuni o‘liklardan tirilishi lozim edi; va tavba hamda gunohlarning kechirilishi Uning nomi bilan barcha xalqlar orasida, Quddusdan boshlab, va’z qilinishi kerak edi. Sizlar esa bu narsalarning guvohlarisizlar. Va mana, Men Otamning va’dasini ustingizga yuboraman; ammo sizlar yuqoridan keladigan qudrat bilan kiyinguningizcha Quddus shahrida qolinglar.

The tarrying time is marked by the command to tarry in Jerusalem for power. This is where the empowerment of the message takes place for the Millerites.

Kutilish davri Quddusda qudrat olish uchun kutib turish haqidagi buyruq bilan belgilanadi. Aynan shu yerda xabarning qudrat bilan ta’minlanishi milleriylar uchun sodir bo‘ladi.

To tarry means to wait. "Blessed is he that waiteth." For what? The empowerment.

Kechikmoq kutmoqni anglatadi. «Kutadigan kishi baxtlidir». Nima uchun? Qudratlantirish uchun.

You cannot correctly understand the empowerment of the Midnight Cry unless you understand the tarrying time, where they are commanded to wait for that power. It is part of the story. To have the light set up behind you continue to shine, you must understand the whole history.

Yarim Tun faryodining quvvatlantirilishini to‘g‘ri anglay olmaysiz, agar ular o‘sha quvvatni kutib turishga buyurilgan tutilish vaqtini tushunmasangiz. Bu voqeaning bir qismidir. Ortingizda o‘rnatilgan nurning porlashda davom etishi uchun siz butun tarixni tushunishingiz kerak.

You may not yet see where this is going, but tomorrow it will become clear.

Siz bu narsa qayerga olib borayotganini hali ko‘rmayotgan bo‘lishingiz mumkin, ammo ertaga bu ayon bo‘ladi.

The Three Prophecies and the Tarrying Time

Uch Bashorat va Kechikish Davri

Three prophecies led the Millerites to a misconception that caused the tarrying time and the first disappointment. These prophecies are the same three that William Miller said he was given the commencement for: the 1335, the 2520, and the 2300 days.

Uchta bashorat milleritchilarni kutish davri va birinchi umidsizlikka sabab bo‘lgan noto‘g‘ri tushunchaga olib keldi. Bu bashoratlar aynan Uilyam Miller o‘ziga boshlanish nuqtasi berilganini aytgan o‘sha uchta bashoratdir: 1335, 2520 va 2300 kun.

If you understand that the tarrying time is a specific component of the Midnight Cry, you must ask what produced the tarrying time. It was these three time prophecies: the 1335, the 2520, and the 2300.

Agar siz kechikish vaqti Yarim Tungi Nidoning muayyan bir tarkibiy qismi ekanini tushunsangiz, unda kechikish vaqtini nima vujudga keltirganini so‘rashingiz kerak. Uni mana shu uchta vaqt haqidagi bashorat vujudga keltirgan edi: 1335, 2520 va 2300.

If you reject the prophecy of the 2520 and the 1335, you are denying the Midnight Cry and fall off the path to the wicked world below.

Agar siz 2520 va 1335 haqidagi bashoratni rad etsangiz, Yarim tun nidosini inkor etayotgan bo‘lasiz va quyidagi yovuz dunyoga tomon ketuvchi yo‘ldan chiqib ketasiz.

That is where we are heading with all this.

Biz bularning barchasi bilan ana o‘sha tomonga qarab bormoqdamiz.

They tarry because they are to wait for power from on high, and in the Millerite History, that power was the Midnight Cry.

Ular osmondan keladigan qudratni kutishlari kerak bo‘lgani uchun turib qoldilar, va Milleriylar tarixida o‘sha qudrat Yarim tunda yangragan hayqiriq edi.

But tarry ye in the city of Jerusalem, until ye be endued with power from on high. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy. Luke 24:49-52.

Lekin sizlar yuqoridan kuch bilan kiydirilguningizcha, Quddus shahrida qolinglar. Va U ularni Baytaniyagacha olib chiqdi, qo‘llarini ko‘tardi-da, ularga duo qildi. Va shunday bo‘ldiki, U ularga duo qilayotganida, ulardan ajraldi va osmonga ko‘tarildi. Ular esa Unga sajda qildilar va katta quvonch bilan Quddusga qaytdilar. Luqo 24:49–52.

Bethany is a suburb of Jerusalem, about a mile and a half outside the city. In Jesus' day, this was a significant distance, as people walked everywhere.

Baytaniya Quddusning chekka qismidagi qishloq bo‘lib, shahardan taxminan bir yarim mil narida joylashgan. Iso davrida bu sezilarli masofa edi, chunki odamlar hamma yoqqa piyoda yurardilar.

Bethany means 'House of the Poor.'

Baytaniya “Kambag‘allar uyi” degan ma’noni anglatadi.

Jesus' favorite place to be was Bethany, where Lazarus, Mary, and Martha lived.

Isoning bo‘lishni eng yoqtirgan joyi Lazarning, Maryamning va Martaning yashagan Baytaniyasi edi.

It is worth noting that the Triumphal Entry is the history Sister White uses to describe the Midnight Cry.

Shuni ta’kidlash joizki, Tantanali Kirish — Sister White Yarim tun faryodini tasvirlash uchun qo‘llagan tarixdir.

Before Jesus entered Jerusalem for the Triumphal Entry, He tarried in Bethany, the House of the Poor. There is a tarrying time that precedes the Triumphal Entry, just as there is a tarrying time that precedes the Midnight Cry. They are parallel histories, but we are still dealing with Luke 24:44-52 and waiting and tarrying in Jerusalem.

Iso Quddusning tantanali kirishi oldidan U Baytaniyada — Kambag‘allar Uyida — to‘xtab turdi. Xuddi Yarim tun nidosidan oldin kutib turish vaqti bo‘lgani kabi, tantanali kirishdan oldin ham kutib turish vaqti bor. Ular o‘zaro parallel tarixlardir, ammo biz hanuz Luqo 24:44–52 bilan ish ko‘rmoqdamiz hamda Quddusda kutish va to‘xtab turish holatidamiz.

In Early Writings, page 247, speaking of the Millerite History, Sister White says:

“Ilk Asarlar”ning 247-betida, Millerchilar tarixi haqida so‘z yuritar ekan, Opa Uayt shunday deydi:

"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."

Umidlari puchga chiqqanlar Muqaddas Bitiklardan o‘zlari kechikish vaqtida ekanliklarini va vahiy bajo bo‘lishini sabr-toqat bilan kutishlari lozimligini ko‘rdilar. Ularni 1843-yilda Rabbilarini kutishga undagan ayni dalillar, Uni 1844-yilda kutishga ham olib keldi.

At the Midnight Cry, the Millerites had their understanding of the Scriptures opened.

Yarim Tungi Nidosi paytida milleritchilarning Muqaddas Yozuvlar haqidagi tushunchasi ochildi.

"The disappointed ones" from the first disappointment saw from the Scriptures that they were in the tarrying time, and the same evidence that led them to predict 1843 as the return of the Lord now proved 1844.

Birinchi umidsizlikka uchraganlar Muqaddas Yozuvlardan o‘zlarining kechikish davrida ekanliklarini ko‘rdilar, va ularni Rabbiyning qaytishini 1843-yil deb bashorat qilishga olib kelgan o‘sha dalillar endi 1844-yilni tasdiqlardi.

What had the Lord done for them? He opened their understanding. This is a parallel history to the disciples.

Rabbiy ular uchun nima qilgan edi? U ularning aql-idrokini ochdi. Bu shogirdlar bilan bog‘liq tarixning parallelidir.

Jacob’s Tarrying Time and the Covenant

Yoqubning Kutish Vaqti va Ahd

There is a tarrying time in the story of Jacob. This tarrying time illuminates many prophetic truths, though we will only touch on some of them.

Yoqub qissasida bir kutish davri bor. Bu kutish davri ko‘plab bashoratli haqiqatlarni yoritadi, garchi biz ulardan faqat ayrimlarigagina to‘xtalsak ham.

Genesis 28, beginning with verse 10, shows that the story of Jacob prefigures the end of the world. Jacob's sons represent the 144,000 at the end of the world.

Ibtido 28-bob, 10-oyatdan boshlab, Yoqub haqidagi hikoya dunyoning oxirini oldindan tasvirlashini ko‘rsatadi. Yoqubning o‘g‘illari dunyoning oxiridagi 144 000 kishini ifodalaydi.

Jacob had sons from four women—two wives, Rachel and Leah, and two concubines. He had to work for his wives: 2520 days for Leah and 2520 days for Rachel. In Jacob's story, we see both 2520s, representing the Northern and Southern Kingdoms.

Yoqubning to‘rt ayoldan—ikki xotin, Rohila va Liyadan, hamda ikki cho‘ridan—o‘g‘illari bo‘lgan. U xotinlari uchun mehnat qilishi kerak edi: Liya uchun 2520 kun va Rohila uchun 2520 kun. Yoqubning hikoyasida biz Shimoliy va Janubiy Shohliklarni ifodalovchi har ikkala 2520ni ham ko‘ramiz.

Jacob is a symbol of the Millerite History and the 144,000. His story should provide light for us at the end of the world.

Yoqub — Millerchilar tarixining va 144 000 ning ramzidir. Uning hikoyasi dunyoning oxirida biz uchun nur berishi kerak.

And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed: And thy seed shall be as the dust of the earth, and thou shall spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of. Genesis 28:10-15.

Yoqub Bershebadan chiqib, Xoron tomon yo‘l oldi. U bir joyga yetib kelib, quyosh botganligi sababli o‘sha yerda tunab qoldi; o‘sha joyning toshlaridan olib, boshiga qo‘ydi va u yerda uxlagani yotdi. Va u tush ko‘rdi, va mana, yerga o‘rnatilgan bir narvon bor edi, uning uchi osmonga yetar edi; va mana, Xudoning farishtalari uning ustidan chiqib-tushib turar edilar. Va mana, Egamiz uning tepasida turib dedi: Men Egangman, otang Ibrohimning Xudosi va Ishoqning Xudosiman; sen yotgan yerning o‘zini senga va zurriyotingga beraman. Va sening zurriyoting yerning tuprog‘idek bo‘ladi, sen esa g‘arbga, sharqqa, shimolga va janubga yoyilasan; va yer yuzidagi barcha qavmlar senda va zurriyotingda baraka topadilar. Va mana, Men sen bilanman, qayerga borsang ham seni asrayman va seni yana shu yerga qaytaraman; chunki senga aytganlarimni bajo keltirmagunimcha seni tark etmayman. Ibtido 28:10–15.

The Lord is entering into covenant with Jacob. When the Lord enters into covenant with Moses and Israel, there is a tarrying time; when He enters into covenant with Jacob, there is a tarrying time; when He enters into covenant with modern Israel in the Millerite History, there is a tarrying time; and when He enters into covenant with the Christian church at Pentecost, there is a tarrying time.

Egamiz Yoqub bilan ahdga kirishmoqda. Egamiz Muso va Isroil bilan ahdga kirishganida, bir kechikish vaqti bo‘ladi; U Yoqub bilan ahdga kirishganida, bir kechikish vaqti bo‘ladi; U Milleriylar tarixidagi zamonaviy Isroil bilan ahdga kirishganida, bir kechikish vaqti bo‘ladi; va U Pentekostda masihiy jamoat bilan ahdga kirishganida, bir kechikish vaqti bo‘ladi.

In this story, during the tarrying time, the Lord opens the understanding of His people to His Word, symbolized by the ladder with angels ascending and descending—a symbol of communication between God and man.

Bu hikoyada, kutish davri mobaynida, Rabbiy O‘z xalqining ongini O‘z Kalomiga ochadi; bu Xudo bilan inson o‘rtasidagi muloqotning ramzi bo‘lgan, farishtalar chiqib-tushayotgan narvon orqali timsollangan.

And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

Yoqub uyqusidan uyg‘ondi va dedi: “Darhaqiqat, Egamiz bu joydadir, men esa buni bilmagan ekanman.” U qo‘rqib dedi: “Bu naqadar dahshatli joy! Bu Xudoning uyidan boshqa narsa emas, bu osmon darvozasidir.” Ibtido 28:16, 17.

At the Midnight Cry, the Millerite virgins are waking up and becoming the House of God. He is entering into covenant with them, making them modern Israel.

Yarim tun nidosi chog‘ida, millerchi bokiralar uyg‘onib, Xudoning Uyiga aylanmoqdalar. U ular bilan ahdga kirmoqda, ularni zamonaviy Isroilga aylantirmoqda.

And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:18, 19.

Yoqub esa erta tongda turib, boshiga qo‘ygan toshni oldi-da, uni ustun qilib tikladi va uning tepasiga moy quydi. Va u o‘sha joyning nomini Baytil deb atadi; ammo ilgari o‘sha shahar Luz deb atalgan edi. Ibtido 28:18, 19.

"Luz" is changed. The Millerites were not God's people in 1798. The history of the Millerites is the history of how He enters into covenant with them and makes them His people, changing them from "Luz" to "Bethel."

“Luz” o‘zgartiriladi. Millerchilar 1798-yilda Xudoning xalqi emas edilar. Millerchilarning tarixi — U qanday qilib ular bilan ahdga kirishi, ularni O‘z xalqi qilishi va ularni “Luz”dan “Bethel”ga o‘zgartirishining tarixidir.

And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, So that I come again to my father's house in peace; then shall the Lord be my God: And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee. Genesis 28:20-22.

Yoqub nazr qildi va dedi: “Agar Xudo men bilan bo‘lsa, men borayotgan bu yo‘lda meni asrasa, menga yeyish uchun non va kiyish uchun kiyim bersa, va men otamning uyiga tinchlik bilan qaytib kelsam, unda Egamiz mening Xudoyim bo‘lur. Men ustun qilib qo‘ygan bu tosh esa Xudoning uyi bo‘lur; Sen menga beradigan hamma narsaning o‘ndan birini albatta Senga berurman.” Ibtido 28:20–22.

Jacob's vow is entering into covenant. He asks God to keep him in the way—the Old Paths—and to give him bread to eat. The Millerites are to eat their own bread and not return to Protestant foolishness.

Yoqubning nazri ahdga kirishdir. U Xudodan uni yo‘lda — Qadimgi Yo‘llarda — saqlashini va unga yeyish uchun non berishini so‘raydi. Milleritlar o‘z nonlarini yeyishlari va protestantlarning nodonligiga qaytmasliklari kerak.

If we continue to eat the bread God gives us, He will maintain His covenant with us. The bread and raiment in Jacob's vow symbolize the truths on the 1843 Chart, which Ellen White calls the Rock of Ages—the Old Paths and the bread.

Agar biz Xudo bizga beradigan nonni yeyishda davom etsak, U biz bilan tuzgan ahdini saqlab qoladi. Yoqubning nazridagi non va kiyim Ellen White Abadiy Qoya, Qadimgi yo‘llar va non deb ataydigan 1843 yilgi Jadvaldagi haqiqatlarni ramziy ifodalaydi.

"The ladder which Jacob saw in the night vision, the base of it resting upon the earth and the topmost round reaching unto the highest heavens; God himself above the ladder, and His glory shining upon every round; angels ascending and descending upon this ladder of shining brightness, is a symbol of constant communication kept up between this world and heavenly places. God accomplishes His will through the instrumentality of heavenly angels in continual intercourse with humanity. This ladder reveals a direct and important channel of communication with the inhabitants of this earth. The ladder represented to Jacob the world's Redeemer, who links earth and heaven together. Everyone who has seen the evidence and light of truth and accepts the truth, professing his faith in Jesus Christ, is a missionary in the highest sense of the word. He is the receiver of heavenly treasures, and it is his duty to impart them, to diffuse that which he has received." Fundamentals of Christian Education, 270.

Yoqubning tungi vahiyda ko‘rgan narvoni — uning tagi yerga tayanib, eng yuqori pog‘onasi eng yuksak osmonlargacha yetgan; narvon ustida Xudoning O‘zi turib, Uning ulug‘vorligi har bir pog‘onaga yog‘ilib turgan; yorqin nur sochuvchi bu narvonda farishtalar chiqib-tushib turgan — bu dunyo bilan samoviy maskanlar o‘rtasida uzluksiz saqlanib turiladigan aloqa ramzidir. Xudo O‘z irodasini insoniyat bilan doimiy muloqotda bo‘lgan samoviy farishtalar vositachiligi orqali amalga oshiradi. Bu narvon ushbu yer aholisiga bevosita va muhim aloqa yo‘lini ochib beradi. Narvon Yoqubga yer bilan osmonni bir-biriga bog‘lovchi dunyoning Najotkorini ifodalagan edi. Haqiqatning dalili va nurini ko‘rgan, haqiqatni qabul qilgan hamda Iso Masihga bo‘lgan imonini e’tirof etgan har bir kishi so‘zning eng yuksak ma’nosida missionerdir. U samoviy xazinalarning qabul qiluvchisidir, va ularni boshqalarga yetkazish, o‘zi qabul qilgan narsani tarqatish uning burchidir. “Fundamentals of Christian Education”, 270.

When He opens up their understanding in the tarrying time, He does so by sending angels up and down the ladder.

U ularning tushunishini kutish vaqtida ochganida, buni zinapoya bo‘ylab farishtalarni yuqoriga va pastga yuborish orqali amalga oshiradi.

If you have received the truth, you have the responsibility to share it. If you fulfill your responsibility, you become the ladder—the channel of communication. We are called to be that channel.

Agar siz haqiqatni qabul qilgan bo‘lsangiz, uni boshqalar bilan bo‘lishish mas’uliyati sizning zimmangizdadir. Agar siz o‘z mas’uliyatingizni bajo keltirsangiz, siz narvonga — aloqa kanaliga aylanasiz. Biz ana shu kanal bo‘lishga da’vat etilganmiz.

"The ladder represented Christ; he is the channel of communication between heaven and earth, and angels go to and fro in continual intercourse with the fallen race. The words of Christ to Nathanael were in harmony with the figure of the ladder, when he said, '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.' Here the Redeemer identifies himself as the mystic ladder, that makes communication possible between heaven and earth." Review and Herald, November 11, 1890.

“Zinapoya Masihni ifodalar edi; u osmon bilan yer o‘rtasidagi aloqa vositasidir, va farishtalar qulagan inson zoti bilan uzluksiz muloqotda u yoqqa-bu yoqqa qatnab turadilar. Masihning Natanaelga aytgan so‘zlari zinapoya timsoliga uyg‘un edi; u shunday degan edi: ‘Darhaqiqat, darhaqiqat, sizlarga aytaman: bundan keyin osmon ochilganini va Xudoning farishtalari Inson O‘g‘li ustiga ko‘tarilib-tushayotganini ko‘rasizlar.’ Bu yerda Najotkor o‘zini osmon bilan yer o‘rtasidagi muloqotni mumkin qiladigan sirli zinapoya sifatida ko‘rsatadi.” Review and Herald, November 11, 1890.

Jacob has a tarrying time; he tarries and dreams of the ladder, which represents the Lord opening the understanding of His Word to His people during the tarrying time. In this history, the Lord is entering into covenant with His people, taking them from Luz and making them Bethel—the House of God.

Yoqubning kutish vaqti bor; u kutadi va zinapoya haqida tush ko‘radi; bu esa kutish vaqti davomida Egamiz O‘z Kalomining ma’nosini O‘z xalqiga ochib berishini ifodalaydi. Bu tarixda Egamiz O‘z xalqi bilan ahdga kirishib, ularni Luzdan olib, Baytilga — Xudoning Uyiga aylantirmoqda.

The channel of communication represented by the angels ascending and descending on the ladder, who is Christ, is also represented in Zechariah. Sister White comments on this in Review and Herald, July 20, 1897, though she uses a different symbol.

Narvonda ko‘tarilib-tushayotgan farishtalar orqali ifodalangan aloqa vositasi — ya’ni Masih — Zakariyoda ham ifodalangan. Uayt opa bu haqda Review and Herald, 1897-yil 20-iyul sonida fikr bildiradi, garchi u boshqa bir ramzdan foydalansa ham.

"The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne."

Butun yerning Rabbi huzurida turgan moylangan zotlar bir vaqtlar Shaytonga yopib turuvchi karub sifatida berilgan mavqega egadirlar. Uning taxtini qurshab turgan muqaddas mavjudotlar tomonidan.

What are the "holy beings"? Angels. "By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth." That is the ladder. Only, here Sister White is not going to use the ladder as the symbol.

“Muqaddas mavjudotlar” kimlar? Farishtalar. “Taxtini o‘rab turgan muqaddas mavjudotlar orqali Rabbiy yer aholisiga doimiy aloqani saqlab turadi.” Mana shu narvondir. Faqat bu yerda Opa Uayt narvonni ramz sifatida qo‘llamoqchi emas.

"The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God's Spirit, the agencies of evil would have entire control over men.

Oltin moy Xudo imonlilarning chiroqlarini so‘nib, o‘chib qolmasligi uchun doimo ta’minlab turadigan inoyatni ifodalaydi. Agar bu muqaddas moy Xudoning Ruhining xabarlari orqali osmondan quyilmaganida, yovuzlik kuchlari insonlar ustidan to‘la hukmronlik qilgan bo‘lur edi.

"God is dishonored when we do not receive the communications He sends us. Thus we refuse the golden oil He would pour into our souls to be communicated to those in darkness. When the call comes, 'Behold, the bridegroom cometh; go ye out to meet him,' those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God's Holy Spirit is asked for, if we plead, as did Moses, 'Show me thy glory,' the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. 'Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.' By receiving the bright beams of the Sun of Righteousness, God's children shine as lights in the world." Review and Herald, July 20, 1897.

Xudo bizga yuboradigan xabarlarni qabul qilmaganimizda, U behurmat qilinadi. Shu tariqa U qalblarimizga quyib, zulmatdagilarga yetkazilishini istagan oltin moyni rad etamiz. “Mana, kuyov kelmoqda; uni kutib olgani chiqinglar”, degan chaqiriq yangraganda, muqaddas moyni qabul qilmagan, yuraklarida Masihning inoyatini asramaganlar, nodon bokira qizlar kabi, Rabbiylarini kutib olishga tayyor emasliklarini bilib qoladilar. Ularda moyni qo‘lga kiritish qudrati yo‘q, va ularning hayoti halokatga uchraydi. Ammo agar Xudoning Muqaddas Ruhi so‘ralsa, agar biz Muso qilganidek: “Menga ulug‘vorligingni ko‘rsat”, deb iltijo qilsak, Xudoning sevgisi yuraklarimizga to‘kiladi. Oltin quvurlar orqali oltin moy bizga yetkaziladi. “Kuch bilan emas, qudrat bilan emas, balki Mening Ruhim ila”, deydi Sarvari Olam. Solihlik Quyoshining yorqin nurlarini qabul qilish orqali Xudoning farzandlari dunyoda chiroqlar kabi porlaydilar.” Review and Herald, July 20, 1897.

In the story of Jacob, we have the story of the Millerite History. There is a tarrying time, and he sees the ladder representing communication between Heaven and Earth.

Yoqubning hikoyasida biz Millerchilar tarixining hikoyasini ko‘ramiz. U yerda bir kechikish vaqti bor, va u Osmon bilan Yer o‘rtasidagi aloqa timsoli bo‘lgan narvonni ko‘radi.

Zechariah tells us about two golden pipes. A ladder has two primary rails, but Zechariah calls them two golden pipes.

Zakariyo bizga ikkita oltin quvur haqida aytadi. Narvonning ikkita asosiy yon tutqichi bor, biroq Zakariyo ularni ikkita oltin quvur deb ataydi.

We are to receive the messages that come down from the ladder of Heaven and communicate them to others. If we do that, we become part of the ladder, part of the communication process.

Biz Osmon narvonidan tushib keladigan xabarlarni qabul qilib, ularni boshqalarga yetkazishimiz kerak. Agar shunday qilsak, biz narvonning bir qismiga, aloqa jarayonining bir qismiga aylanamiz.

Sister White ties this into the parable of the Ten Virgins.

Uayt opa bunu O‘n Bokira haqidagi masalga bog‘laydi.

In the Millerite History, they were fulfilling the parable of the Ten Virgins. Jacob's tarrying time is the tarrying time of Matthew 25 and Habakkuk 2: "Though the vision tarry, wait for it."

Millerchilar tarixida ular O‘n bokira haqidagi masalni bajo keltirayotgan edilar. Yoqubning kutish vaqti — Matto 25 va Habakkuk 2 dagi kutish vaqtidir: “Vahiy kechiksa ham, uni kutib tur.”

The story of Jacob and Zechariah are the same tarrying times.

Yoqub va Zakariyo haqidagi hikoya — bir xil kutish davrlaridir.

The tarrying time marks, among other things, that the Lord is about to increase His followers' understanding of the Word of God. If you do not receive that Holy Oil, you are a foolish virgin.

Kechikish vaqti, boshqa narsalar qatorida, Rabbiy O‘z izdoshlarining Xudoning Kalomini anglashini oshirmoqchi ekanini bildiradi. Agar siz o‘sha Muqaddas Moyni qabul qilmasangiz, nodon bokirasiz.

When you reach this history, when the door closes and you are a foolish virgin, Sister White says, "The saddest words that were ever heard, 'I knew you not.'"

Siz bu tarixga yetganingizda, eshik yopilganda va siz nodon bokira bo‘lsangiz, Opa Uayt shunday deydi: “Hech qachon eshitilgan eng qayg‘uli so‘zlar: ‘Men sizlarni tanimadim.’”

You cannot separate the tarrying time from the Midnight Cry. The tarrying time produces the outpouring of the Holy Spirit, which opens God's people's understanding to the Word at the Midnight Cry and provides the oil that distinguishes the wise from the foolish virgins.

Kechikish vaqtini Yarim Tun Nidosidan ajratib bo‘lmaydi. Kechikish vaqti Muqaddas Ruhning to‘kilishini hosil qiladi; bu esa Yarim Tun Nidosi paytida Xudoning xalqining Kalomni tushunishini ochadi va dono bokiralarni nodon bokiralardan ajratib turadigan moyni ta’minlaydi.

The Tarrying Time and Christ’s Crowning Miracle

Kutish Davri va Masihning Tojlovchi Moʻjizasi

There is a tarrying time when Christ performed His crowning act—raising Lazarus.

Masih Oʻzining toj kiygan amalini — Lazarni tiriltirishni — bajargan paytda bir kutish davri bor edi.

Jesus received the message, "Lazarus is sick. Come, take care of him." But Jesus did not go immediately.

Iso “Lazar kasal. Kelib, unga g‘amxo‘rlik qiling”, degan xabarni oldi. Ammo Iso darhol bormadi.

Sister White says the disciples stumbled over this. They wondered why He was not going to help His friend, or prove His power as the Messiah. But He tarried.

Opa Uayt aytadiki, shogirdlar aynan shu narsada qoqildilar. Ular nega U O‘z do‘stiga yordam bermoqchi emasligi yoki Masih sifatida O‘z qudratini namoyon qilmasligi haqida hayron bo‘ldilar. Ammo U turib qoldi.

"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." The Desire of Ages, 529.

“Masihning Lazarning huzuriga kelishni kechiktirishida Uni qabul qilmaganlarga nisbatan rahm-shafqat maqsadi bor edi. U shuning uchun turib qoldiki, Lazarni o‘liklardan tiriltirish orqali O‘zining qaysar, imonsiz xalqiga haqiqatan ham ‘tirilish va hayot’ ekanining yana bir dalilini bersin. U Isroil xonadonining bechora, daydib yurgan qo‘ylari bo‘lgan bu xalqdan umidni butunlay uzishga ko‘ngli bo‘lmadi. Ularning tavba qilmasligi sababli Uning yuragi ezilayotgan edi. O‘z rahm-shafqatida U ularga O‘zining Qayta Tiklovchi ekaniga, hayot va o‘lmaslikni ayon qila oladigan yagona Zot O‘zi ekaniga doir yana bir dalil berishni maqsad qildi. Bu ruhoniylar noto‘g‘ri talqin qila olmaydigan dalil bo‘lishi kerak edi. Uning Baytaniyaga borishni kechiktirishining sababi shu edi”. Asrlar Istagi, 529.

He tarried to give them one more evidence that He had the ability to bring the dead to life. This crowning miracle, the raising of Lazarus, set the seal of God on His work and claim to Divinity. At the Midnight Cry, the Lord is raising up the wise virgins. This is an illustration of the sealing process. The Millerites were being sealed, providing an illustration of the sealing of the 144,000. The lesson of Lazarus is that Christ can take someone dead in trespasses and sins and bring them to life. In the passage of Lazarus, Christ defines death as sleep. They are all sleeping. He is tarrying. He will resurrect Lazarus, bringing them to life and placing His seal upon them. This is His crowning miracle. In our history, when He seals the 144,000, He lifts them up as an ensign. Zechariah says that ensign is as jewels in a crown. This is His crowning act.

U ularga o‘liklarni tiriltirish qudratiga ega ekanligining yana bir dalilini berish uchun to‘xtab turdi. Bu eng oliy mo‘jiza — Lazarning tiriltirilishi — Uning ishiga va Ilohiylik haqidagi da’vosiga Xudoning muhrini bosdi. Yarim tun nidosida Rabbiy dono bokiralarni ko‘tarib chiqarmoqda. Bu muhrlash jarayonining bir tasviridir. Millerchilar muhrlanayotgan edilar va shu orqali 144 000 kishining muhrlanishining bir tasvirini berar edilar. Lazar haqidagi saboq shuki, Masih gunohlar va xatolar ichida o‘lik bo‘lgan kishini olib, unga hayot bera oladi. Lazar haqidagi parchada Masih o‘limni uyqu deb ta’riflaydi. Ularning barchasi uxlayapti. U to‘xtab turibdi. U Lazarning tiriltirilishini amalga oshirib, ularni hayotga keltiradi va ularning ustiga O‘z muhrini qo‘yadi. Bu Uning eng oliy mo‘jizasidir. Bizning tariximizda, U 144 000 kishini muhrlaganida, ularni bir bayroq sifatida ko‘taradi. Zakariyo aytadiki, o‘sha bayroq tojdagi javohirlar kabidir. Bu Uning tojlovchi amalidir.

With the outpouring and opening up of truth in the Millerite history, the tarrying time marks when the Lord opens up the truth. The ladder, with angels ascending and descending, is where the sealing process takes place.

Millerchilar tarixida haqiqatning to‘kilishi va ochib berilishi bilan, kutilish vaqti Rabbiy haqiqatni ochib beradigan pallani belgilaydi. Farishtalar ko‘tarilib tushayotgan narvon esa muhrlash jarayoni sodir bo‘ladigan joydir.

The Triumphal Entry and the Midnight Cry

Tantanali Kirish va Yarim Tundagi Nido

Now we look at the Triumphal Entry. Notice what Sister White compares the Triumphal Entry to in the Spirit of Prophecy, volume 4, page 250.

Endi biz Zafarli Kirishni ko‘rib chiqamiz. E’tibor bering, Vahiy Ruhi, 4-jild, 250-betda, Oqsoch opa Zafarli Kirishni nimaga qiyoslaydi.

"The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ's triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, 'Blessed is he that cometh in the name of the Lord!' [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, 'Behold, the Bridegroom cometh!'"

“Yarim tun faryodi asosan dalil-isbot bilan emas, garchi Muqaddas Yozuvlardagi dalillar ravshan va inkor etib bo‘lmas darajada qat’iy bo‘lsa-da, tarqaldi. U bilan birga jonni harakatga keltiradigan majbur etuvchi bir qudrat ham bor edi. Hech qanday shubha ham, hech qanday savol ham yo‘q edi. Masihning Quddusga tantanali kirishi munosabati bilan, bayramni o‘tkazish uchun yurtning har tomonidan yig‘ilgan xalq Zaytun tog‘iga oqib keldi, va Isohga hamrohlik qilayotgan olomonga qo‘shilganlarida, ular o‘sha soatning ilhomidan ta’sirlanib, “Egamiz nomi bilan kelayotgan muborakdir!” degan nido yanada balandroq yangrashiga ko‘maklashdilar. [Matto 21:9.] Xuddi shu tarzda Adventist yig‘ilishlariga oqib kelgan imonsizlar — ba’zilari qiziqishdan, ba’zilari esa shunchaki masxara qilish uchun — “Mana, Kuyov kelmoqda!” degan xabarga hamroh bo‘lgan ishontiruvchi qudratni his etdilar.”

The Triumphal Entry represents the Midnight Cry.

Zafaronli Kirish Yarim Tun Faryodini ifodalaydi.

Let us read what Sister White says about the Triumphal Entry in The Youth Instructor, February 21, 1901.

Kelinglar, Opa Uaytning Tantanali Kirish haqida The Youth Instructor jurnalining 1901-yil 21-fevral sonida nima deganini o‘qib chiqaylik.

"The time of Christ's entry into Jerusalem was the most lovely season of the year. The mount of Olives was carpeted with green, and the groves were beautiful with varied foliage. From the regions round about Jerusalem many people had come to the feast with an earnest desire to see Jesus."

Masihning Quddusga kirishi vaqti yilning eng go‘zal fasli edi. Zaytun tog‘i yam-yashil libosga burkangan, daraxtzorlar esa turfa yaproqlari bilan go‘zal tus olgan edi. Quddusning atrofidagi hududlardan ko‘p odamlar Isoni ko‘rishga samimiy ishtiyoq bilan bayramga kelgan edilar.

Why? Because, they heard about Lazarus.

Nima uchun? Chunki ular Lazar haqida eshitgan edilar.

"The crowning miracle of the Saviour, in raising Lazarus from the dead, had had a wonderful effect upon the people, and a large and enthusiastic multitude was drawn to the place where Jesus was tarrying."

Najotkorning eng ulugʻ moʻjizasi — Lazarni oʻliklardan tiriltirgani — xalq ustida hayratlanarli ta’sir qildi, va katta hamda joʻshqin bir olomon Iso turgan joyga oqib keldi.

So, He is tarrying in Bethany before the Triumphal Entry.

Demak, U Tantanavor kirishdan oldin Baytaniyada kutib turibdi.

This refers to the Tarrying Time.

Bu Tarrying Time’ga ishora qiladi.

"The afternoon was half spent when Jesus sent his disciples to the village of Bethphage, saying: 'Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.'

Tushdan keyingi vaqt yarmiga yetganida, Iso shogirdlarini Baytfagi qishlog‘iga yuborib, dedi: «Ro‘parangizdagi qishloqqa boringlar, va darhol bog‘langan bir eshakni hamda uning yonidagi qulunini topasizlar; ularni yechib, Mening oldimga olib kelinglar. Agar kimdir sizlarga biror narsa desa, “Rabbimiz ularga muhtoj”, deb aytinglar; shunda u darhol ularni yuboradi».

"This was the first time during His ministry that Christ consented to ride, and the disciples interpreted this as a sign that He was about to assert His kingly power and authority, and take His position on David's throne. Joyfully they executed the commission. They found the colt, loosed him, and brought him to Jesus, who sat upon him. As Jesus took His seat upon the animal, the air was filled with acclamations of praise and triumph. He bore no outward sign of royalty, wore no dress of state, nor was He followed by soldiers. But He was surrounded by a company excited with expectancy. He had just raised the dead. The people thought He was coming to be the Savior of Israel. Who were these people?

Bu Masih xizmat faoliyati davomida minishga rozilik bildirgan ilk holat edi va shogirdlar buni U tez orada O‘zining shohlik qudrati hamda hokimiyatini namoyon etib, Dovud taxtida O‘z o‘rnini egallash arafasida ekanining alomati deb talqin qildilar. Ular bu topshiriqni quvonch bilan ado etdilar. Ular xo‘tikni topdilar, uni yechib, Isoga olib keldilar; Iso esa unga mindi. Iso hayvon ustiga o‘tirgan zahoti, havo madh va zafar nidosi bilan to‘ldi. U saltanatning hech qanday tashqi belgisini ko‘tarmas, davlat libosini kiymas va ortidan askarlar ergashmas edi. Ammo Uni intizorlik hayajoni bilan to‘lgan bir guruh o‘rab olgan edi. U endigina o‘likni tiriltirgan edi. Xalq Uni Isroilning Najotkori bo‘lish uchun kelmoqda, deb o‘ylardi. Bu odamlar kim edi?

"Many flatter themselves that the hour of Israel's emancipation is at hand. In imagination they see the Roman army dispersed, and driven from Jerusalem, and the Jewish nation once more free from the yoke of the oppressor. From lip to lip the question passes, 'Will he at this time restore again the kingdom to Israel?' Many in the throng recall the word of the prophet: 'Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass.' Each strives to excel the other in responding to the prophetic past. The shout echoes from mountain and valley, 'Hosanna to the Son of David:'—the Midnight Cry—'Blessed is he that cometh in the name of the Lord; hosanna in the highest.'

Ko‘plar Isroilning ozodlik soati yetib keldi, deb o‘zlarini ovutadilar. Xayollarida ular Rim lashkarining tarqalib ketganini va Quddusdan haydab chiqarilganini, yahudiy xalqi esa yana bir bor zolimning bo‘yinturug‘idan ozod bo‘lganini ko‘radilar. Og‘izdan og‘izga bir savol o‘tadi: “U shu vaqtda Isroilga shohlikni yana tiklaydimi?” Olomon orasidagilarning ko‘plari payg‘ambarning so‘zini eslaydilar: “Nihoyatda shodlan, ey Sion qizi; hayqir, ey Quddus qizi: mana, Shohing senga kelmoqda: U adolatlidir va najot keltiruvchidir; kamtardir va eshak minib kelmoqda”. Har kim o‘tmishdagi bashoratga javob berishda boshqasidan o‘zib ketishga intiladi. Nidolar tog‘u vodiylarda aks-sado beradi: “Dovud O‘g‘liga Hosanna!” — the Midnight Cry — “Egamiz nomi bilan kelayotgan muborakdir; osmonu falakda Hosanna.”

No mourning or wailing was heard in that procession. Those who had once been blind, but whose eyes had been healed by the Son of God, led the way.

O‘sha yurishda motam ham, nola ham eshitilmadi. Bir vaqtlar ko‘r bo‘lgan, ammo ko‘zlari Xudoning O‘g‘li tomonidan shifo topganlar oldinda borar edilar.

Who leads the way? Those who used to be Laodicean's.

Yo‘lni kim boshqaradi? Ilgari Laodikeyalik bo‘lganlar.

"They pressed close to Jesus, while one whom He had raised from the dead led the animal He rode. Those once deaf and dumb, now healed, helped to swell the glad hosannas. Cripples, now walking, broke down palm branches and strewed them in His path.

Ular Isoga yaqinlashib bordilar, U esa o‘likdan tiriltirgan bir kishi minib olgan hayvonni yetaklab borardi. Bir paytlar kar va soqov bo‘lganlar, endi esa shifo topgan holda, shodlik hosannalarining yanada jo‘sh urishiga ko‘maklashdilar. Endi yura oladigan bo‘lib qolgan cho‘loqlar palma shoxlarini sindirib, ularni Uning yo‘liga to‘shadilar.

"The leper, once shut out from society, was there, cleansed by the Saviour's power. He laid his garment in the path of the Saviour, exclaiming, 'O give thanks unto the Lord; for he is good: for his mercy endureth forever.'

Bir vaqtlar jamiyatdan chetlatilgan moxov o‘sha yerda, Najotkorning qudrati bilan poklangan holda turar edi. U kiyimini Najotkorning yo‘liga to‘shab, shunday deb hayqirdi: “Egamizga shukr qiling; chunki U yaxshidir; Uning rahm-shafqati to abad barqarordir.”

"The healed demoniac was there, now in his right mind, adding his testimony: 'The Lord hath done great things for me, whereof I am glad.'

Shifo topgan jin urgan odam ham o‘sha yerda edi; endi aqli joyiga kelgan holda, o‘z guvohligini qo‘shib dedi: “Egam men uchun ulug‘ ishlar qildi, va men bundan xursandman.”

"The restored dead were there, praising Him. The widow and the orphan told of His wonderful works. Little children, those healed of diseases, and those brought back from the grave, bestrewed the path of the Redeemer with palm branches and flowers."

Tirilgan o‘liklar o‘sha yerda bo‘lib, Unga hamd aytardilar. Beva ayol va yetim Uning ajoyib ishlarini so‘zlab berardilar. Kichik bolalar, xastaliklardan shifo topganlar va qabrdan qaytarib keltirilganlar Najotkorning yo‘lini palma shoxlari va gullar bilan bezardilar.

So, Jesus tarries in the House of the Poor, referring to the Tarrying Time.

Demak, Iso Kambag‘allar Uyida qoladi; bu esa “Qolib Turish Vaqti”ga ishora qiladi.

Why? Because He is about to pour out His Holy Spirit and open their understanding, referring to the Midnight Cry.

Nima uchun? Chunki U O‘zining Muqaddas Ruhini to‘kmoqchi va ularning idrokini ochmoqchi edi; bu esa Yarim Tun Faryodiga ishora qiladi.

In this story, He is coming as a King, referring to October 22, 1844. Does Jesus come to receive a kingdom on October 22, 1844? Yes.

Bu hikoyada U Shoh sifatida kelmoqda; bu 1844-yil 22-oktabrga ishora qiladi. Iso 1844-yil 22-oktabrda bir shohlikni qabul qilish uchun keladimi? Ha.

This is the Triumphal Entry, and there are those who will raise the Midnight Cry.

Bu — Tantanali Kirishdir, va Yarim Tun Nidosini ko‘taradiganlar bor.

Who are these people? They are those transformed by the power of Christ.

Bu kishilar kimlar? Ular Masihning qudrati bilan o‘zgartirilganlardir.

The message of Christ's righteousness, His power to change us from blind to seeing, from dead to living, from leper to pure, is carried in the history of the Triumphal Entry, prefiguring the Midnight Cry. What carries that message?

Masihning solihligi haqidagi xabar, Uning bizni ko‘rdan ko‘ruvchiga, o‘likdan tirikka, moxovdan pokka aylantirish qudrati haqidagi xabar, Yarim tun faryodini oldindan tasvirlovchi Zafarli kirish tarixida mujassamdir. Bu xabarni nima olib yuradi?

What is Christ riding upon? An ass. It is the Message of Islam that carries the message of Christ's righteousness.

Masih nima ustida minmoqda? Eshak ustida. Masihning solihligi haqidagi xabarni olib yurayotgan narsa Islom xabaridir.

In 1840, the empowerment of the First Angel's Message was connected to the restraint of Islam. The First Message leads to the Second Message; they cannot be separated.

1840-yilda Birinchi Farishta Xabarining qudrat bilan ta’minlanishi islomning jilovlanishi bilan bog‘liq edi. Birinchi Xabar Ikkinchi Xabarga olib boradi; ularni bir-biridan ajratib bo‘lmaydi.

The First Message carries the Second Message.

Birinchi Xabar Ikkinchi Xabarni o‘zida mujassam etadi.

The First Message was confirmed when Islam was restrained, fulfilling prophecy. This confirmation empowered the First Angel's Message and led to the Protestants closing their doors against it.

Birinchi Xabar Islom jilovlanganda va shu tariqa bashorat bajo bo‘lganda tasdiqlandi. Bu tasdiq Birinchi Farishtaning Xabariga kuch berdi va protestantlarning unga qarshi o‘z eshiklarini yopishlariga olib keldi.

The closing of the doors by the Protestant churches was the rejection of the Message of Islam.

Protestant cherkovlar tomonidan eshiklarning yopilishi Islom Xabarining rad etilishi edi.

The Millerite history prefigures our history.

Millerchilar tarixi bizning tariximizni oldindan ifodalaydi.

The message of Christ's righteousness in the sealing time of the 144,000, when the Lord pours out His Holy Spirit and opens the Scriptures to the Laodicean's and lepers of Adventism, is again carried by the ass—the Message of Islam.

Rabbiy O‘z Muqaddas Ruhini yog‘dirib, Muqaddas Yozuvlarni Adventizmning Laodikealiklari va moxovlariga ochib beradigan, 144 000 ning muhrlanish davridagi Masihning solihligi haqidagi xabar yana eshak — Islom xabari — orqali olib boriladi.

"In the summer and autumn of 1844 the proclamation, 'Behold, the Bridegroom cometh,' was given. The two classes represented by the wise and foolish virgins were then developed—one class who looked with joy to the Lord's appearing, and who had been diligently preparing to meet Him; another class that, influenced by fear and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. In the parable, when the bridegroom came, 'they that were ready went in with him to the marriage.' The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. . . ." The Great Controversy, 427

1844 yilning yozida va kuzida: “Mana, Kuyov kelmoqda”, degan xitob yangradi. O‘shanda dono va nodon bokiralar bilan ifodalangan ikki toifa namoyon bo‘ldi — bir toifa Rabbiyning zohir bo‘lishini quvonch bilan kutgan va Uni kutib olishga astoydil tayyorgarlik ko‘rganlar; boshqa bir toifa esa qo‘rquv ta’sirida va bir lahzalik turtki bilan ish tutib, haqiqatning nazariyasidan qanoat hosil qilgan, ammo Xudoning inoyatidan mahrum bo‘lganlar edi. Masalda kuyov kelganda, “tayyor bo‘lganlar u bilan birga nikoh to‘yiga kirdilar”. Bu yerda nazarda tutilgan kuyovning kelishi nikohdan oldin sodir bo‘ladi. Nikoh esa Masihning O‘z shohligini qabul qilishini anglatadi. . . . “Buyuk kurash”, 427

The Triumphal Entry is the King coming. On October 22, 1844, He receives the Kingdom. This is the Triumphal Entry.

Zafarning tantanali kirib kelishi — Shohning kelishidir. 1844-yil 22-oktabrda U Shohlikni qabul qiladi. Bu — Zafarning tantanali kirib kelishidir.

It is in this time period that the two classes are being sealed into their fate.

Aynan shu davr ichida bu ikki toifa o‘z taqdiriga muhrlanmoqda.

"The proclamation, 'Behold, the Bridegroom cometh,' in the summer of 1844, led thousands to expect the immediate advent of the Lord. At the appointed time the Bridegroom came, not to the earth, as the people expected, but to the Ancient of Days in heaven, to the marriage, the reception of His kingdom. 'They that were ready went in with Him to the marriage: and the door was'—what?—'shut.' They were not to be present in person at the marriage; for it takes place in heaven, while they are upon the earth. The followers of Christ are to 'wait for their Lord, when He will return from the wedding.' Luke 12:36. But they are to understand His work, and to follow Him by faith as He goes in before God. It is in this sense that they are said to go in to the marriage." The Great Controversy, 427.

“Mana, Kuyov kelmoqda”, degan xabar 1844-yilning yozida minglab kishilarni Rabbiyning zudlik bilan kelishini kutishga undadi. Belgilangan vaqtda Kuyov xalq kutganidek yerga emas, balki osmonda Qadimiy Kunlar Huzuriga, nikohga, O‘z shohligini qabul qilib olish uchun keldi. “Tayyor bo‘lganlar U bilan birga nikohga kirdilar; va eshik” — nima? — “yopildi”. Ular nikohda shaxsan hozir bo‘lishlari kerak emas edi; chunki u osmonda bo‘lib o‘tadi, ular esa yer yuzidadirlar. Masihning izdoshlariga “to‘yidan qaytib keladigan Rabbilarini kutish” lozim. Luqo 12:36. Ammo ular Uning ishini tushunishlari va U Xudo huzuriga kirib borar ekan, imon bilan Unga ergashishlari kerak. Aynan shu ma’noda ular nikohga kiradilar, deb aytiladi.” Buyuk Kurash, 427.

Scriptural References to the Tarrying Time

Muqaddas Yozuvlarda Kutilish Vaqtiga Oid Is horalar

A few Scriptures highlight the tarrying time. We will go through them quickly and close with a statement by Sister White.

Bir necha Muqaddas Yozuv oyatlari kutib turish vaqtini ta’kidlaydi. Biz ularni tezda ko‘rib chiqamiz va Sister White’ning bir bayonoti bilan yakunlaymiz.

While the bridegroom tarried, they all slumbered and slept. Matthew 25:5.

Kuyov kechikkanda, ularning hammasi mudrab, uxlab qoldi. Matto 25:5.

Right here, March 22, 1844, referring to the Tarrying Time.

Aynan shu yerda, 1844-yil 22-mart, Kechikish Vaqtiga ishora qilib.

March 22, 1844, is not a prediction of Bible prophecy. It is the date the Millerites misunderstood, but it produced the first disappointment and marked the tarrying time.

1844-yil 22-mart Muqaddas Kitobdagi bashoratning bir vaqti emas. Bu milleritchilar noto‘g‘ri tushungan sana edi, ammo u birinchi hafsalasizlikni keltirib chiqardi va kechikish davrini belgiladi.

The Scriptures do not claim that God produces the tarrying time. It is the people's misunderstanding that produces it: 'Though the vision tarry, wait for it, for it will not tarry, it does not lie.'

Muqaddas Yozuvlar Xudo kechikish vaqtini keltirib chiqaradi, deb da’vo qilmaydi. Uni keltirib chiqaradigan narsa xalqning noto‘g‘ri tushunishidir: “Vahiy kechikkandek tuyulsa ham, uni kut, chunki u kechikmaydi, u yolg‘on gapirmaydi.”

Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12, 13.

Ming uch yuz o‘ttiz besh kunga yetib kelib, kutib turgan kishi baxtlidir. Ammo sen oxirigacha o‘z yo‘ling bilan bor; chunki sen orom topursan va kunlarning oxirida o‘z qismatingda turursan. Doniyor 12:12, 13.

You can read this two ways. Either way:

Buni ikki xil tarzda o‘qishingiz mumkin. Har ikki holda ham:

Blessed is he that waiteth, and blessed is he that cometh to the 1335. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.

Kutadigan kishi baxtlidir, va 1335 ga yetib keladigan ham baxtlidir. Ammo sen oxirigacha o‘z yo‘lingdan boraver: chunki sen orom topursan va kunlarning oxirida o‘z ulushingda turursan.

The blessing of coming to the 1335 is not just about reaching the end of the time prophecy. The 1335 ends in 1843 on the Chart. The blessing is not just the end of the prophecy, but the experience of the tarrying time. The blessing takes place between the Tarrying Time and October 22, 1844. This is where you are to wait. "Blessed is he who waiteth."

1335 ga yetib kelish barakasi faqat vaqt haqidagi bashoratning oxiriga yetish bilan bog‘liq emas. Jadvalda 1335 1843 yilda tugaydi. Baraka faqat bashoratning oxiri emas, balki kechikish vaqtini boshdan kechirishdir. Baraka Kechikish Vaqti bilan 1844-yil 22-oktabr oralig‘ida sodir bo‘ladi. Mana shu yerda siz kutishingiz kerak. “Kutuvchi baxtlidir.”

And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:18.

Shuning uchun Egamiz sizga marhamat ko‘rsatish uchun kutadi, va shuning uchun sizga rahm-shafqat qilish uchun yuksaltiriladi; chunki Egamiz adolat Xudosidir; Uni kutadiganlarning barchasi baxtlidir. Ishayo 30:18.

The waiting is from the Tarrying Time to October 22, 1844. If you are waiting for Him, you will be blessed.

Kutish — Tutilish Vaqtidan 1844-yil 22-oktabrgachadir. Agar siz Uni kutayotgan bo‘lsangiz, barakali bo‘lasiz.

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 2:3.

Chunki vahiy hali belgilangan vaqt uchundir, ammo oxir-oqibat u so‘zlaydi va yolg‘on chiqmaydi; u kechikayotgandek tuyulsa ham, uni kuting; chunki u albatta keladi, kechikmaydi. Habakkuk 2:3.

It was the misunderstanding of the Millerites that brought about the tarrying time. The vision is for an appointed time—October 22, 1844. It is not going to lie, but you will think it tarries because of misunderstanding.

Kutilish davrini yuzaga keltirgan narsa milleritchilarning noto‘g‘ri tushunchasi edi. Vahiy belgilangan bir vaqt uchundir — 1844-yil 22-oktabr. U yolg‘on chiqmaydi, ammo siz uni noto‘g‘ri tushunish tufayli kechikayotgandek deb o‘ylaysiz.

Did the Lord design the misunderstanding? Yes. Sister White says so.

Rabbiy bu tushunmovchilikni rejalashtirdimi? Ha. Oq opa shunday deydi.

The Lord produced the misunderstanding through the 1843 Chart. William Miller said he never conclusively stated 1843, but in 1843 the brethren asked him to remove the 'if' and mark 1843 as a waymark. Sister White says this is a prophetic waymark, a fulfillment of Habakkuk 2. This waymark, dogmatically marking 1843, produced the tarrying time.

Rabbiy 1843 yilgi Chart orqali noto‘g‘ri tushunchani yuzaga keltirdi. Uilyam Miller 1843 yilni hech qachon qat’iy tarzda e’lon qilmaganini aytdi, biroq 1843 yilda birodarlar undan “if”ni olib tashlab, 1843 yilni bir waymark sifatida belgilashni so‘radilar. Opa Uайт buning bashoratli waymark, Habakkuk 2 ning amalga oshishi ekanini aytadi. 1843 yilni dogmatik tarzda belgilagan bu waymark kechikish vaqtini yuzaga keltirdi.

"Blessed are the eyes which saw the things that were seen in 1843 and 1844. 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.

1843 va 1844-yillarda ko‘rilgan narsalarni ko‘rgan ko‘zlar baxtlidir. Xabar berildi. Va xabarni takrorlashda hech qanday kechikish bo‘lmasligi kerak, chunki zamon alomatlari amalga oshmoqda; yakunlovchi ish ado etilishi lozim. Qisqa vaqt ichida buyuk bir ish amalga oshiriladi. Tez orada Xudoning tayiniga ko‘ra bir xabar beriladiki, u baland nido bo‘lib avj oladi. Shunda Doniyor o‘z qismatida turib, o‘z guvohligini beradi.” Manuscript Releases, 21-jild, 437.

Notice Daniel 12:12, 13: "Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days."—"Blessed is he that comes to the 1335. Blessed is he that comes to 1843," that is verse 12.

Doniyor 12:12, 13 ga e’tibor bering: “Ming uch yuz o‘ttiz besh kunga qadar kutib yetib kelgan kishi baxtlidir.” — “1335 ga yetib kelgan kishi baxtlidir. 1843 ga yetib kelgan kishi baxtlidir,” bu 12-oyatdir.

Verse 13:

13-oyat:

But go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12, 13.

Ammo sen oxirgacha o‘z yo‘lingdan boraver; chunki sen orom olursan va kunlarning oxirida o‘z ulushingda turursan. Doniyor 12:12, 13.

Sister White ties together verses 12 and 13, saying the blessing of the 1335 is fulfilled in 1843 and 1844. It is not about a point in time, but about those who wait for the Triumphal Entry into Jerusalem by Christ, recognize the angels ascending and descending on the ladder, and enter into covenant with the Lord as He gives them the two tables of the covenant.

Opa Uayt 12- va 13-oyatlarni o‘zaro bog‘lab, 1335 ning barakasi 1843 va 1844 yillarda bajo bo‘lishini aytadi. Bu muayyan bir vaqt nuqtasi haqida emas, balki Masihning Quddusga zafarli kirishini kutadigan, farishtalarning narvonda ko‘tarilib-tushayotganini anglaydigan hamda Rabbiy ularga ahdning ikki lavhasini berar ekan, U bilan ahdga kiradiganlar haqidadir.