It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Vahiy kitobida muhrdan ochib berilayotgan xabarni anglashda Protestant Islohotining ildizlari, rivojlanishi va ahamiyatini tan olish nihoyatda muhimdir. O‘sha Islohot tarixidagi uchta asosiy yo‘nalish Muqaddas Kitobga, Muqaddas Kitobni o‘rganishda qo‘llanilishi lozim bo‘lgan to‘g‘ri metodologiyaga, shuningdek, o‘sha tarix davomida tanlangan xabarchilar ana shu tarixning yo‘l belgilaridir, degan haqiqatga taalluqlidir. Har doimgidek, Shayton King James Muqaddas Kitobini bir necha soxta nusxalar bilan yashirishga urindi; u, shuningdek, Muqaddas Kitobni tushunishning to‘g‘ri metodologiyasini ham bir necha soxta usullar bilan yashirishga intildi va bundan tashqari, o‘sha tarix davomida bosqichma-bosqich ko‘tarilgan to‘g‘ri xabarchilarni (yo‘l belgilarini) ham yashirishga urindi.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“Lekin Shayton bekor turmadi. U endi har bir boshqa islohot harakatida urinib ko‘rgan ishini qilishga urindi — haqiqiy ish o‘rniga uning soxtasini ularga tiqishtirib, xalqni aldash va halok qilishga. Masihiy jamoatning birinchi asrida soxta Masihlar bo‘lganidek, o‘n oltinchi asrda ham soxta payg‘ambarlar paydo bo‘ldilar.” The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

1840 yildan 1844 yilgacha bo‘lgan Millerchilar tarixida protestantizm to‘ni — (u Qo‘shma Shtatlar bo‘lgan yer-hayvonning ikki shoxidan biridir) — Millerchi adventizmga o‘tdi va u protestant shoxga aylandi. Ayni paytda, ilgari o‘zlarini protestant deb e’lon qilgan jamoatlar murtad protestantizmga aylandilar yoki Millerchilar ularni ataganidek, “Rimning qizlari” bo‘lib qoldilar. Protestantlar 1843 yilda birinchi farishtaning xabarini rad etganlarida, ular quladilar va protestantizm to‘ni bilan Millerchilar davom etdilar. Millerchilar tarixi Xudoning O‘zining “sahrodagi jamoati”ni Xudo Kalomining to‘liq tushunchasigacha olib chiqish ishining cho‘qqisi edi.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Tergov hukmining ochilishi Xudoning qonuni, ayniqsa Shabbat sinovini olib keldi. Uchinchi farishtaning xabarini e’lon qilish, Qorong‘u asrlar davomida papalik an’analari va urf-odatlari ostida ko‘milib qolgan Xudoning qonunini mahkam tutgan jamoatni talab qilar edi. Masih protestantlarni 1840 yildan 1844 yilgacha bo‘lgan tarixga olib keldi va Ilyosning sinovini taqdim etdi; unda Uilyam Miller timsollangan edi. Protestanlar Millerning xabarini rad etganlarida, ular Rimga qaytdilar. Miller tomonidan yetkazilgan birinchi farishtaning xabari sinovi Karmel tog‘idagi Ilyos orqali timsollangan edi.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

Ilyos butun xalqning oldiga kelib, dedi: Qachongacha ikki fikr orasida ikkilanib yurasizlar? Agar Egamiz Xudo bo‘lsa, Unga ergashinglar; agar Baal bo‘lsa, unda unga ergashinglar. Xalq esa unga bir og‘iz ham javob bermadi. 1 Shohlar 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

1840-yilda Miller va birinchi farishta orqali ifodalangan Ilyosning xabari bilan yuzma-yuz kelganlarida, protestantlar Baalni tanladilar!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Protestant Islohoti Muqaddas Kitob haqiqatlarining muhrdan yechilishi edi; bu jarayon Tiyatira jamoati bilan ifodalangan tarix davrida berilishi va’da qilingan “tong yulduzi” bilan boshlandi. Muqaddas Kitobga qarshi bevosita hujum bundan asrlar avval boshlangan bo‘lib, bu Buyuk Kurash asarida, ayniqsa valdenschilar tarixida, ravshan bayon etilgan. 1930 yilda Benjamin Uilkerson Our Authorized Bible Vindicated nomli kitobni nashr etdi. Ushbu kitobda oxir-oqibat King James Muqaddas Kitobini tarjima qilishda qo‘llanilgan muqaddas asl matnlarga qarshi olib borilgan kurash hamda katoliklar, murtad protestantizm va Laodikiya Adventistlari tomonidan ilgari surilgan va hanuz ilgari surilayotgan turli shaytoniy qalbaki matnlar hujjatlashtirilgan. Bu kurash valdenschilar tarixidan ancha oldin boshlangan edi, biroq ular oxir-oqibat 1611 yilgi King James Muqaddas Kitobiga tarjima qilingan to‘g‘ri qo‘lyozmalarning ahamiyati haqida guvohlik berish uchun o‘z jonlarini fido qilganlarning yo‘l belgisi va ramzidir.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

1611 yilda King James Injilining tayyorlanishi juda aniq bir tarjima jarayonidan o‘tdi. Injilni tarjima qilish va nashr etish jarayoni ishlab chiqarishning yetti bosqichi orqali amalga oshirildi. Uni yakuniga yetkazish uchun ham yetti yil ketdi, va Muqaddas Kitobdagi yetti yil ikki ming besh yuz yigirma kundir. Bu, albatta, Isoning Doniyor to‘qqizinchi bobining bajo bo‘lishida ko‘plar bilan ahdni tasdiqlagan bashoratli kunlar soni bilan aynan bir xil sondir. O‘sha muqaddas hafta markazida Masih xochga mixlandi, va, albatta, xochga mixlangan Masih Injilning markazidir. Xudoning pok Kalomini yaratish uchun o‘sha yetti bosqich quyidagicha edi.

  • First: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

    Birinchidan: Alohida shaxslar tomonidan dastlabki tarjima: Taxminan 50 nafar tarjimon olti qo‘mitaga bo‘lingan bo‘lib, ularning har biri Muqaddas Kitobning turli bo‘limlari uchun mas’ul edi. Bu shaxslar asl tillardan (ibroniycha, oromiycha va yunoncha) ingliz tiliga tarjima qilish ustida ishladilar.

  • Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

    Ikkinchidan: Qo‘mita ko‘rib chiqishi: Har bir qo‘mita bo‘limning o‘z tarjimasini yakunlagach, ish qo‘mita a’zolarining o‘zlari tomonidan ko‘rib chiqildi. Bu jamoaviy fikr-mulohaza bildirish va xatolarni tuzatish imkonini berdi.

  • Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

    Uchinchidan: Umumiy Qo‘mita Ko‘rigi: So‘ngra alohida qo‘mitalarning tarjimalari Umumiy Qo‘mita deb atalgan kengroq olimlar guruhiga taqdim etildi. Bu qo‘mita oltita tarjima qo‘mitasining har biridan vakillardan iborat edi. Ular butun ishni ko‘rib chiqib, turli qo‘mitalar tarjimalarini o‘zaro taqqosladilar va uyg‘unlashtirdilar.

  • Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

    To‘rtinchi: Qo‘shimcha ko‘rib chiqish va qayta tahrir: Bosh Qo‘mitaning qayta ko‘rib chiqilgan nusxasi yanada ko‘rib chiqish va sayqallash uchun alohida qo‘mitalarga qaytarib yuborildi. Ushbu takroriy jarayon tarjimaning izchil va aniq bo‘lishini ta’minlashga yordam berdi.

  • Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

    Beshinchi: Yakuniy ko‘rib chiqish va tasdiqlash: Alohida qo‘mitalar o‘z tuzatishlarini yakunlagach, yakuniy loyiha so‘nggi ko‘rib chiqish va tasdiqlash uchun Bosh Qo‘mitaga taqdim etildi.

  • Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

    Oltinchi: Qirollik tasdig‘i va nashri: tasdiqlangan tarjima so‘ngra Qirol Jeyms I ga uning tasdig‘i uchun taqdim etildi.

  • Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

    Yettinchidan: U o‘zining shohona tasdig‘ini bergach, tarjima 1611-yilda Muqaddas Kitobning King James Version (Authorized Version) nomi bilan nashr etildi.

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

Egamizning so‘zlari pok so‘zlardir: tuproqdan bo‘lgan o‘choqda sinalgan, yetti marta tozalangan kumush kabidir. Ey Egam, Sen ularni saqlarsan, Sen ularni bu nasldan to abad asrarsan. Zabur 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

Shaytonning Xudoning Kalomiga qarshi, shuningdek, o‘sha ochilib borayotgan tarixning turli xabarchilari va Uning Kalomini to‘g‘ri taqsimlashda qo‘llanishi lozim bo‘lgan to‘g‘ri metodologiya bilan ifodalangan yo‘l-belgilariga qarshi olib borayotgan urushida, 1611-yildagi King James Bible Zabur o‘n ikkinchi bobida alohida ko‘rsatib berilgan yo‘l-belgisidir. Buzilgan katolik qo‘lyozmalari orqali yaratilgan turli soxta Injillarning hech biri Zabur o‘n ikkinchi bob mezonlariga javob bermaydi. Yetti bosqichdan iborat bo‘lgan poklanish jarayoni va ikki ming besh yuz yigirma kunlik davr King James Bible Xudoning “pok so‘zlari” ekanini ko‘rsatadi. Xudo King James Bible’ni O‘zining pok Kalomi sifatida abadiy saqlashga va’da beradi, shu sababli U protestant islohotchilari, jumladan William Miller tomonidan qo‘llangan “tarixiychilik” metodologiyasini ham qo‘llab-quvvatlashga va’da beradi.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

O‘n to‘rtinchi asrda “Buyuk Kurash” kitobida “Islohotning tong yulduzi” deb ta’riflangan Jon Uiklifni Xudo Muqaddas Kitobni hatto oddiy xalq ham tushuna oladigan tilga tarjima qilish uchun ishlatdi. U Protestant Islohotining boshlanish yo‘l-belgisini ko‘rsatib beradigan xabarchidir.

“The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

“Uikliff asos solgan ulkan harakat — vijdon va aql-zakovatni ozod etadigan hamda uzoq vaqt Rimning tantanali aravasiga bog‘lab qo‘yilgan xalqlarni erkin qiladigan harakat — o‘z manbaini Muqaddas Kitobdan olgan edi. Ana shu yerda o‘sha baraka oqimining manbai bor edi; u hayot suvidek, o‘n to‘rtinchi asrdan beri asrlar osha oqib kelmoqda. Uikliff Muqaddas Yozuvlarni Xudoning irodasining ilhom bilan berilgan vahiyi, imon va amaliy hayot uchun yetarli qoida sifatida so‘zsiz ishonch bilan qabul qildi. U Rim cherkovini ilohiy, xatosiz hokimiyat deb bilishga va ming yil davomida qaror topgan ta’limotlar hamda urf-odatlarni hech bir shubhasiz ehtirom bilan qabul qilishga o‘rgatilgan edi; ammo u bularning barchasidan yuz o‘girib, Xudoning muqaddas Kalomiga quloq soldi. U xalqni tan olishga da’vat etgan hokimiyat mana shu edi. Papa orqali gapiradigan cherkov o‘rniga, u yagona haqiqiy hokimiyat deb O‘z Kalomi orqali so‘zlaydigan Xudoning ovozini e’lon qildi. Va u nafaqat Muqaddas Kitob Xudoning irodasining mukammal vahiyi ekanini, balki Muqaddas Ruh uning yagona sharhlovchisi ekanini ham, hamda har bir inson uning ta’limotlarini o‘rganish orqali o‘z burchini o‘zi bilib olishi kerakligini ham o‘rgatdi. Shu tariqa u insonlarning fikrini papa va Rim cherkovidan Xudoning Kalomiga burdi.”

“Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

“Uiklif Islohotchilarning eng buyuklaridan biri edi. Aql-zakovatining kengligi, tafakkurining ravshanligi, haqiqatni saqlab qolishdagi sobitligi va uni himoya qilishdagi jasorati jihatidan, undan keyin kelganlardan kamdan-kami unga tenglasha oldi. Hayotining pokligi, o‘qish va mehnatdagi charchoq bilmas tirishqoqligi, sotib bo‘lmaydigan halolligi hamda xizmatida Masihga xos bo‘lgan muhabbat va sadoqati Islohotchilarning birinchisini ajratib turardi. Va bu, u yetishib chiqqan davrning aqliy zulmati va axloqiy buzuqligiga qaramay, shunday edi.”

“The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

“Uiklifning fe’l-atvori Muqaddas Yozuvlarning tarbiyalovchi va o‘zgartiruvchi qudratiga bir guvohlikdir. Uni qanday bo‘lgan bo‘lsa, shunday qilgan narsa — Muqaddas Kitob edi. Vahiyning ulug‘ haqiqatlarini anglashga bo‘lgan intilish barcha qobiliyatlarga tetiklik va quvvat baxsh etadi. U ongni kengaytiradi, idrokni o‘tkirlashtiradi va hukmni pishitadi. Muqaddas Kitobni o‘rganish har qanday boshqa o‘rganishdan ko‘ra har bir fikrni, tuyg‘uni va intilishni yuksaltiradi. U maqsadga sobitlik, sabr-toqat, jasorat va matonat beradi; fe’l-atvorni noziklashtiradi va jonni muqaddaslaydi. Muqaddas Yozuvlarni jiddiy va ehtirom bilan o‘rganish, o‘rganuvchining ongini bevosita Cheksiz Zotning ongi bilan aloqaga keltirar ekan, dunyoga insoniy falsafa bera oladigan eng yuksak ta’lim natijasidan ham ko‘ra kuchliroq va faolroq aqlga, shuningdek, yanada olijanobroq prinsipga ega insonlarni yetishtirgan bo‘lur edi. “Kalomlaringning ochilishi,” deydi sanochi, “yorug‘lik beradi; u soddalarga fahm beradi.” Zabur 119:130. Buyuk kurash, 93, 94.”

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

“Buyuk Kurash” asarida Jon Uiklif haqidagi guvohlikdan so‘ng, Opa Uayt oxir-oqibat islohotchi Jon Noksga yetib boradigan sodiq islohotchilar (yo‘l belgilar) ro‘yxatini taqdim etadi. U Shotlandiya qirolichasi Meri tomonidan Jon Noksga berilgan muhim bir savolni qayd etadi.

“John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

“Jon Noks jamoatning urf-odatlari va tasavvufona qarashlaridan yuz o‘girib, Xudoning Kalomi haqiqatlari bilan oziqlanayotgan edi; va Uishartning ta’limoti uning Rim jamoatidan yuz o‘girib, quvg‘in ostidagi islohotchilarga qo‘shilish haqidagi qat’iy qarorini mustahkamlagan edi....”

“When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

“Shotlandiya qirolichasi bilan yuzma-yuz keltirilganda, uning huzurida protestantlarning ko‘pgina yetakchilarining g‘ayrati susayib qolgan bo‘lsa-da, Jon Noks haqiqatga og‘ishmay guvohlik berdi. Uni muloyim erkalashlar bilan ham o‘ziga og‘dirib bo‘lmas edi; u tahdidlar qarshisida ham dovdiramadi. Qirolicha uni bid’atda aybladi. U xalqni davlat tomonidan taqiqlangan dinni qabul qilishga o‘rgatganini va shu tariqa fuqarolarga o‘z hukmdorlariga itoat etishni buyuruvchi Xudoning amrini buzganini aytdi. Noks qat’iy javob berdi:— ‘Haq din o‘z kelib chiqishi va vakolatini hukmdorlardan emas, balki faqat abadiy Xudodan olganidek, fuqarolar ham o‘z dinlarini hukmdorlarining didiga qarab shakllantirishga majbur emaslar. Chunki ko‘pincha hukmdorlar, boshqalarning barchasidan ko‘ra, Xudoning haqiqiy dinidan eng nodon bo‘ladilar. Agar Ibrohimning butun zurriyoti uzoq vaqt o‘zlari tobe bo‘lgan Fir’avnning dinida bo‘lganida, ayting, xonim, unda dunyoda qanday din bo‘lgan bo‘lur edi? Va agar havoriylar kunlarida hammaning dini Rim imperatorlarining dini bo‘lganida, ayting, xonim, bugun yer yuzida qanday din bo‘lgan bo‘lur edi? … Demak, xonim, shuni anglab olishingiz mumkinki, fuqarolar o‘z hukmdorlarining diniga bog‘lanishga majbur emaslar, garchi ularga hukmdorlariga hurmat ko‘rsatish amr etilgan bo‘lsa ham.’”

“Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

Maryam shunday dedi: “Siz Muqaddas Yozuvni bir tarzda talqin qilasiz, ular esa [Rimchilik ta’limotchilari] uni boshqa tarzda talqin qiladilar; men kimga ishonay va kim hakam bo‘lsin?”

“‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

“‘Siz Uning Kalomida ochiq gapiradigan Xudoga ishonasiz,’ deb javob berdi islohotchi; ‘Kalom sizga nimani o‘rgatsa, undan narida na biriga, na boshqasiga ishonmaysiz. Xudoning Kalomi o‘z-o‘zidan ravshandir; agar biror joyda noaniqlik bo‘lsa, hech qachon O‘ziga zid bo‘lmaydigan Muqaddas Ruh o‘sha narsani boshqa joylarda yanada ravshanroq tushuntiradi, shunday ekan, o‘jarona johil bo‘lganlardan boshqa hech kimda shubha qolishi mumkin emas.’ Hayotini xavf ostiga qo‘ygan holda bu qo‘rqmas islohotchi shohlik qulog‘iga ana shunday haqiqatlarni aytdi. Xuddi shu qaytmas jasorat bilan u Rabbimizning janglarini ibodat qilib va kurashib davom ettirdi, toki Shotlandiya papachilikdan ozod bo‘lguncha.” “Buyuk Kurash”, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Islohotchi bilan malika o‘rtasidagi o‘zaro munosabat Islohot tarixidagi uchinchi ipni yoritib beradi; bu ip Shaytonning Muqaddas Kitobni, islohotchilarni va Muqaddas Kitobni tadqiq etish metodologiyasini qalbakilashtirishga bo‘lgan urinishini aniqlab beradi. Yuhannoning Malikaga bergan javobi shundan iborat ediki, to‘g‘ri metodologiya “tarixiychilik”dir; u esa Muqaddas Ruh tomonidan bir bashoratli tarix chizig‘ining boshqa bir bashoratli tarix chizig‘i bilan izohlanishi tamoyiliga asoslanadi.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Zulmat ichida nur ochilgan edi. Uiklif va dastlabki islohotchilar, to Milleritchilar tarixigacha bo‘lgan davr mobaynida, Muqaddas Kitobni o‘rganishning “tarixchilik” deb ataladigan usulidan foydalandilar. Muqaddas Kitobni o‘rganishning bibliyaviy usuli tarixi ko‘pincha e’tibordan chetda qoladi, biroq agar kimdir Miller va undan keyin Future for America tomonidan qabul qilingan bashoratni talqin qilish qoidalarining ahamiyatini chinakam ko‘rmoqchi bo‘lsa, uni anglash zarurdir.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Sister White Xudoning nomi bilan atalgan xalqi sifatida faqat ikki jamoatni ko‘rsatadi. Bular qadimgi Isroil va Yettinchi kun Adventistlari jamoatidir.

“The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

“Bizning Xudoning xalqi deb atalishimizning sabablari qayta-qayta takrorlanishi kerak. Qonunlar takrori 4:1–13” Qoʻlyozmalar nashrlari, 8-jild, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

“Havoriylar jamoati”, papalik zulmati davridagi sahrodagi jamoat hech qachon Xudoning nomi bilan atalgan xalq deb nomlanmagan, chunki bu atama (“nom bilan atalmog‘” ma’nosini anglatib) Xudoning qonunining omonatdorligi mas’uliyati yuklatilgan jamoatni bildiradi, va Adventizm bilan birga ular Xudoning bashoratli haqiqatlarining ham omonatdorlari bo‘lishlari kerak edi.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Xudo O‘z jamoatini bu kunda, qadimgi Isroilni chaqirganidek, yer yuzida nur sifatida turishga chaqirdi. Haqiqatning qudratli pichog‘i bilan, birinchi, ikkinchi va uchinchi farishtalarning xabarlari orqali, U ularni jamoatlardan va dunyodan ajratib, O‘ziga muqaddas yaqinlikka olib keldi. U ularni O‘z qonunining omonatdorlariga aylantirdi va bu zamon uchun bashoratning buyuk haqiqatlarini ularga ishonib topshirdi. Qadimgi Isroilga ishonib topshirilgan muqaddas kalomlar kabi, bular ham dunyoga yetkazilishi lozim bo‘lgan muqaddas omonatdir. Vahiy 14-bobdagi uch farishta Xudoning xabarlaridan kelgan nurni qabul qiladigan va yer yuzining to‘rt tomoniga ogohlantirishni jar solish uchun Uning vakillari sifatida chiqadigan xalqni ifodalaydi.” Testimonies, 5-jild, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

Uilyam Miller Xudoning bashoratli haqiqatlarini ochib berish uchun tanlangan xabarchini ifodalagan edi, va o‘sha haqiqatlar 1844-yilda bir xalqni Eng Muqaddas Xonaning ochiq eshigigacha olib kelganida, Xudo O‘z qonunini ham ochib berdi. Uiklif Muqaddas Kitobni ochib berishda va Protestant Islohotining boshlanishlarini yuzaga keltirishda bir yo‘l belgisi hisoblanadi, biroq u, shuningdek, “bashoratning buyuk haqiqatlari”ni o‘rnatish borasidagi Xudoning ishining ham bir yo‘l belgisidir. Jon Uiklif papalikning bir ming ikki yuz oltmish yillik hukmronligi tarixida aniqlangan tong yulduzi edi. Uning ishi o‘n to‘rtinchi asrda boshlandi, so‘ngra o‘n yettinchi asrda o‘sha bashoratli chiziqning yana bir yo‘l belgisi 1611-yilda King James Bibliyasining yaratilishi bo‘ldi. O‘sha chiziq bo‘ylab biz oxir-oqibat Millerning bashoratni talqin qilish qoidalari bo‘lgan yo‘l belgisiga yetib boramiz. Miller o‘sha haqiqat chizig‘ida bir yo‘l belgisidir, uning qoidalari ham shundaydir. Uning qoidalari Adventizmning oxiridagi, “Prophetic Keys” nashri bilan ifodalangan yo‘l belgisiga guvohlik beradi.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Agar biz Millerning qoidalari Muqaddas Kitobning asl va to‘g‘ri matnlarini saqlab qolish ishini, shuningdek Muqaddas Kitobning haqiqiy tushunchasini ochib berish ishini ifodalovchi bashoratli tarix chizig‘idagi bir yo‘l-ko‘rsatkich ekanini, va bu esa islohotchilarning “tarixchilik” deb ataladigan muqaddas tadqiqot uslubini tushunib, undan foydalanishga yetaklanganini anglamasak, Adventizm oxirida uchinchi farishtaning nurini taqdim etish va saqlab qolish ishi bilan bog‘liq bashoratli haqiqatlarni tanib olish uchun zarur bo‘lgan ma’lumotdan mahrum bo‘lamiz. Shu sababli, o‘sha tarix chizig‘i bo‘ylab qisqacha bir ko‘rib chiqish o‘tkazish muhimdir.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

“Protestant” so‘zining yagona haqiqiy ta’rifi — Rimga qarshi norozilik bildirishdir. Agar bir jamoat Rimga qarshi norozilik bildirishdan to‘xtasa, u endi Protestant bo‘lmaydi va birinchi farishtaning xabarini rad etgan protestantlar singari, u Rimning qiziga aylanadi. Katolik cherkovidan chiqqan protestantlarning “shiori”ga aylangan bosh tushuncha: “Muqaddas Kitob va faqat Muqaddas Kitob” edi. Biroq tarix Muqaddas Kitobni to‘g‘ri taqsimlash zarur bo‘lganini tasdiqlaydi.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

O‘zingni Xudoga ma’qul bo‘lgan, haqiqat so‘zini to‘g‘ri taqsim etuvchi, uyalishga hojat qolmaydigan ishchi sifatida ko‘rsatishga intil. Ammo harom va behuda safsatalardan chetda bo‘l; chunki ular tobora ko‘proq xudosizlikka olib boradi. 2 Timothy 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Muqaddas Kitobni tadqiq etishning, protestantlar haqiqat kalomini to‘g‘ri taqsimlashga qaratilgan sa’y-harakatlarida qo‘llashga yo‘naltirilgan usuli “tarixchilik”dir. Bu usul Shayton hujum qilishi uchun aniq va jiddiy nishon bo‘ldi, va u haqiqatan ham hujum qildi.

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

«Biz nasroniylik nimadan iborat ekanini, haqiqat nima ekanini, qabul qilib olgan imonimiz nima ekanini, Muqaddas Kitob qoidalari nimaligini — bizga oliy hokimiyat tomonidan berilgan qoidalarni — o‘zimiz uchun bilmog‘imiz kerak». The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Islohotchilar tomonidan qo‘llanilgan va Uilyam Millergacha hamda uni ham o‘z ichiga olgan davrgacha davom etgan Muqaddas Kitobiy metodologiyaning yemirilishi ayniqsa o‘n beshinchi asrda Fransisko Ribera (1537–1591) ismli bir yezuit olimi bilan boshlangan deb ko‘rsatiladi; u futuristik talqinni ommalashtirgan shaxs sifatida e’tirof etiladi. U Vahiy kitobiga sharh yozib, unda bashoratlarga futuristik talqin taklif qildi va ularni tarixiy kontekstdan uzoqlashtirdi. Ribera bu metodologiyani historicism metodologiyasi har doim keltirib chiqaradigan haqiqatga qarshi turish maqsadida o‘ylab topdi. O‘sha haqiqat esa shundan iborat ediki, Rim papasi Muqaddas Kitob bashoratlaridagi dajjoldir.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

O‘n yettinchi va o‘n sakkizinchi asrlarda Protestanlik Ribera’ning soxta metodologiyasi shaytoniy va asossiz ekanini bilganini hujjatlar bilan isbotlash mumkin. O‘sha tarixdagi protestantlar Iezuit olimining “nopok va behuda safsatalari”ga qarshi kitoblar va risolalar yozdilar. Ammo 1909 yilda Troya oti — Scofield Reference Bible — nashr etildi, va Muqaddas Kitobning izohli pastki qaydlariga kiritilgan sharhlar Ribera hamda Manuel Lacunza (1731–1801) ismli yana bir iyezuitning ta’limotlariga asoslangan edi. Lacunza Juan Josafat Ben-Ezra taxallusi ostida yozgan va “The Coming of the Messiah in Glory and Majesty” nomli kitobni nashr ettirgan. Undan oldin Ribera qilganidek, bu kitob ham Vahiy kitobidagi bashoratlarning bajo bo‘lishiga qaratilgan bevosita hujum edi.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Shayton xiralik bilan bulg‘ashi zarur bo‘lgan xabar — Vahiy kitobidan keladigan yakuniy ogohlantirish xabari ekanini bilar edi. Ikki nafar iyezuit ruhoniyning nopok va behuda safsatalarini Scofield Reference Bible ichidagi izohlarga singdirish orqali Shayton murtad protestantlarni iyezuit uslubiyatlarini qabul qilishga yetakladi va shu tariqa ularni haqiqatga nisbatan ko‘r qildi. Shayton buni Muqaddas Kitob bashoratlaridagi masih dajjol kimligini aniq belgilash imkonini yo‘qqa chiqargan bir necha katolikona bashorat modelini joriy etish orqali amalga oshirdi. Bu Shayton uchun qiyin bir aldov bo‘lmadi, chunki protestantlar allaqachon 1843-yilda Millerning xabarini rad etishlari bilan Rim cherkoviga qaytib bo‘lgan edilar.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

Yillar davomida Shaytonning Injilga qilgan hujumini hujjatlashtirgan bir qancha kitoblar va maqolalar nashr etilgan; bu hujum Masih xochga mixlanganidan keyingi dastlabki bir necha asrlarda boshlangan edi. O‘sha hujum soxta qo‘lyozmalar muomalaga kiritilib, soxta Injillarni yuzaga keltirish darajasiga yetdi. Shayton, shuningdek, Xudoning kalomini himoya qilish uchun ko‘tarilgan islohotchilarga ham, ular hayotlik chog‘ida ham, hatto o‘sha Islohotchilar vafot etganlaridan keyin ham hujum qildi.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Zamonaviy Yettinchi kun adventist tarixchilari va ilohiyotchilari William Miller mavzusiga qanday munosabatda bo‘lishlarini bir tasavvur qiling. Go‘yo ular uning suyaklarini qazib olib, Mississippi daryosiga tashlagandek.

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

“Uilyam Miller Shaytonning shohligiga bezovtalik kiritayotgan edi, va ashaddiy dushman nafaqat xabarning ta’sirini bartaraf etishga, balki xabarchining o‘zini ham yo‘q qilishga intildi. Ota Miller Muqaddas Yozuv haqiqatini tinglovchilarining qalblariga amaliy tarzda tatbiq etar ekan, xuddi yahudiylarning Masih va Uning havoriylariga qarshi g‘azabi qo‘zg‘atilganidek, o‘zini masihiy deb da’vo qiluvchilarning ham unga qarshi g‘azabi alangalandi. Jamoat a’zolari tuban tabaqalarni gijgijladilar va bir necha bor dushmanlar u yig‘ilish joyidan chiqib ketayotganida uning joniga qasd qilishni rejalashtirdilar. Ammo muqaddas farishtalar olomon orasida edilar, va ulardan biri inson qiyofasida Rabbimizning bu xizmatkorining qo‘lidan tutib, uni g‘azablangan to‘dadan eson-omon olib chiqdi. Uning ishi hali tugamagan edi, va Shayton hamda uning malaylari o‘z maqsadlarida muvaffaqiyatsizlikka uchradilar.” Spirit of Prophecy, 4-jild, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Adventizmning o‘sha ikki toifasi (ilohiyotshunoslar va tarixchilar) Millerning qoidalarining haqiqiy kuchini qanday kamsitib ko‘rsatganlari va yashirib qo‘yganlariga e’tibor bering; Holbuki, Opa Uayt bizga shuni ma’lum qiladiki, bu qoidalar uch farishtaning xabarlarini haqiqatan ham e’lon qiladiganlarning barchasi tomonidan qo‘llaniladi.

“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

“Uchinchi farishtaning xabarini e’lon qilish bilan band bo‘lganlar, Ota Miller qabul qilgan ayni reja asosida Muqaddas Yozuvlarni tadqiq etmoqdalar. “Views of the Prophecies and Prophetic Chronology” nomli kichik kitobda Ota Miller Muqaddas Kitobni o‘rganish va talqin qilish uchun quyidagi sodda, ammo aqlli va muhim qoidalarni keltiradi:—

“[Rules one through five quoted.]

“[Birdan beshgacha bo‘lgan qoidalar iqtibos qilingan.]”

“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

“Yuqoridagilar bu qoidalarning bir qismidir; va Muqaddas Kitobni o‘rganishimizda bayon etilgan tamoyillarga quloq tutishimiz barchamiz uchun foydali bo‘ladi.” Review and Herald, 1884-yil 25-noyabr.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Xudoning Kalomining rivojlanishi va qaror topishi bilan bog‘liq payg‘ambarlik tarixining uch yo‘nalishini ko‘rib chiqmasdan turib, xabarni taqdim etishida Ilyos orqali timsollangan, solihlarning tirilishida Millerning ko‘tarilishi haqidagi va’dada Muso orqali timsollangan hamda o‘z xo‘jaligini tark etib Ilyos xabariga xizmat qilishga tayyorligida Elishay orqali timsollangan xabarchi sifatida William Millerni qo‘llab-quvvatlaydigan muhim guvohlikning ahamiyatini ko‘rish mumkin emas. White xonim ushbu Muqaddas Kitobdagi uch qahramonning barchasi William Millerning timsoli ekanini ko‘rsatadi; holbuki, zamonaviy Adventist ilohiyotchilari va tarixchilari endi unga go‘yo u shunchaki o‘n sakkizinchi asrdagi qandaydir “bechora fermer yigit” bo‘lgandek munosabatda bo‘lmoqdalar.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

Uilyam Tindeyl bashoratli tarixning shu yo‘nalishida ko‘tarilgan ko‘plab islohotchilardan biri edi. Agar buni shunday ifodalashim mumkin bo‘lsa, u bilan munosabatda bo‘lgan papaning elchilariga qarshi uning “missiya bayonoti” shunday edi: “Men omoch haydaydigan bolaga Muqaddas Yozuvlarni sizdan ko‘ra ko‘proq biladigan qilaman.” Uilyam Miller omoch haydagan o‘sha fermer bola edi va Tindeylning bashoratini amalga oshirdi.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Ushbu kirish, shu paytgacha bayon etganlarimizni qo‘llab-quvvatlash uchun keltirilishi mumkin bo‘lgan barcha tarixiy ma’lumotlar nuqtayi nazaridan ancha soddalashtirildi. Endi esa Millerga yo‘l belgisi va xabarchi sifatida qayta murojaat qilishga yetaklash maqsadida, Alfa va Omegaga oid ayrim alomatlarni ko‘rib chiqamiz.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Daniyor kitobi ikki kitobdan iborat bo‘lgan bir kitobning boshlanishidir. O‘sha kitobning oxiri Vahiy kitobidir. Garchi ular ikki alohida kitob bo‘lsa-da, birgalikda ular bitta kitobni ifodalaydi.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Yillar avval men Yettinchi kun Adventistlar Cherkovi Bosh Konferensiyasining Injil Tadqiqotlari Institutida ishlagan taniqli bir Yettinchi kun adventist ilohiyotchisi bilan ommaviy muloqot qilgan edim. U ilohiyotchi Doniyor kitobining o‘n birinchi bobidagi so‘nggi olti oyat haqidagi tushunchamni, shuningdek Doniyor kitobidagi “kundalik” haqidagi tushunchamni to‘g‘rilashga urinayotgan edi. Bir muddat davom etgan bu muloqotimizda — chunki u bir maqola yozdi, men unga javob berdim, so‘ng u bunga yana javob qaytardi, keyin esa men, albatta, o‘z fikrlarimni bildirdim, va hokazo — u menga Bosh Konferensiyada ishlagan qo‘mitada Doniyor kitobi bo‘yicha mutaxassis deb hisoblanishini, hamkasblaridan biri esa Vahiy kitobi bo‘yicha doimiy mutaxassis deb e’tirof etilishini ma’lum qildi. Muloqotlarimiz davomida u Vahiy kitobidagi masalalarga murojaat qilishni istamadi, balki ularni o‘z hamkasbiga havola etmoqchi bo‘ldi. U muhokamani faqat Doniyor kitobi doirasida saqlab qolishni xohlardi.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

Opa Uayt Daniel va Vahiy bir kitob ekanini aniq bayon qiladi. Shu darajada ular Muqaddas Kitobni ifodalaydi; u eski va yangi degan ikki kitobdan tarkib topgan yagona kitobdir. Opa Uayt yahudiy jamoati haqida ham fikr bildiradi: u faqat eski kitobni yagona kitob deb hisoblaydi; shuningdek, u eski kitobni mensimaydiganlar haqida ham fikr bildiradi, chunki ular faqat yangi kitobni tushunadilar yoki faqat yangi kitobni tushunishga tayyordirlar. Uning ilhomlangan guvohligi shuki, agar siz faqat yangini qabul qilsangiz, unda eskini rad etasiz, va aksincha. Ilohiyotchi o‘zini Daniel bo‘yicha mutaxassis, ammo Vahiy bo‘yicha emas, deb da’vo qilishi, Eski Ahdnigina qabul qilish haqidagi yahudiy tushunchasini takrorlashdir; biz esa o‘sha tor qarash yahudiylarni qayerga olib borganini bilamiz. Masalaning qaysi tomonini tutishdan qat’i nazar — eskini qabul qilib, yangini emas, yoki yangini qabul qilib, eskini emas — butun guvohlikni rad etish demakdir.

“The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

“Najotkor shogirdlaridan bu narsalarni tushungan-tushunmaganliklarini so‘radi. Ular: «Ha, Rabbiy», deb javob berdilar. Shunda U ularga dedi: «Shuning uchun Osmon Shohligiga ta’lim olgan har bir kotib o‘z xazinasidan yangi va eski narsalarni chiqarib beradigan uy egasiga o‘xshaydi». Bu masalda Iso O‘z shogirdlari oldiga, Undan olgan nurlarini dunyoga yetkazish vazifasi yuklatilgan kishilarning mas’uliyatini qo‘ydi. O‘sha paytda mavjud bo‘lgan Muqaddas Yozuvlarning barchasi Eski Ahddan iborat edi; ammo u faqat qadimgilar uchun yozilmagan edi; u barcha zamonlar va barcha xalqlar uchun edi. Iso O‘z ta’limotining muallimlari bashoratlarda oldindan xabar qilingan Masih sifatida Uning kimligini tasdiqlaydigan va Uning dunyoga bo‘lgan missiyasining mohiyatini ochib beradigan nurni topish uchun Eski Ahdni tirishqoqlik bilan tadqiq etishlarini istar edi. Eski Ahd bilan Yangi Ahd ajralmasdir, chunki ikkalasi ham Masihning ta’limotidir. Faqat Eski Ahdni qabul qiladigan yahudiylarning ta’limoti najotga olib bormaydi, chunki ular hayoti va xizmati qonun hamda bashoratlarning bajo bo‘lishi bo‘lgan Najotkorni rad etadilar. Va Eski Ahdni chetga chiqarib yuboradiganlarning ta’limoti ham najotga olib bormaydi, chunki u Masih haqidagi to‘g‘ridan-to‘g‘ri guvohlikni rad etadi. Skeptiklar Eski Ahdning qadrini tushirishdan boshlaydilar, va bundan keyin Yangi Ahdning haqqoniyligini inkor etish uchun faqat yana bir qadam qoladi; shu tariqa ikkalasi ham rad etiladi.”

“The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

“Yahudiylar masihiylar olamiga amrlarning, jumladan Shabbatning majburiy qonunining ahamiyatini ko‘rsatishda kam ta’sirga egadirlar, chunki ular haqiqatning eski xazinalarini ilgari surar ekanlar, Isoning shaxsiy ta’limotlaridagi yangilarini chetga surib qo‘yadilar. Boshqa tomondan, masihiylarning yahudiylarni Masih ta’limotlarini ilohiy donolikning tili sifatida qabul qilishga undashda muvaffaqiyatsizlikka uchrashlarining eng kuchli sababi shundaki, ular Uning kalomining xazinalarini ilgari surar ekanlar, Muso orqali berilgan, Xudoning O‘g‘lining avvalgi ta’limotlari bo‘lgan Eski Ahd boyliklariga nafrat bilan munosabatda bo‘ladilar. Ular Sinaydan e’lon qilingan qonunni va Adan bog‘ida ta’sis etilgan to‘rtinchi amrning Shabbatini rad etadilar. Ammo Masih ta’limotlariga ergashadigan Injil xizmatchisi Eski va Yangi Ahdning har ikkalasi haqida ham mukammal bilimga ega bo‘ladi, toki ularni xalqqa ularning haqiqiy nurida — bir-biridan ajralmas bir butun sifatida, biri ikkinchisiga bog‘liq bo‘lgan va uni yoritadigan holda — taqdim eta olsin. Shunday qilib, Iso O‘z shogirdlariga ta’lim berganidek, ular o‘z xazinalaridan ‘yangi va eski narsalar’ni olib chiqadilar.” Spirit of Prophecy, 2-jild, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Avvalgi maslahatning Laodikeyalik adventistlar uchun yana bir tatbiqi bor. Muqaddas Kitobga butunligi bilan, ya’ni Eski Ahdga ham, Yangi Ahdga ham ishonishini da’vo qilib, shu bilan birga Bashorat Ruhini rad etish — faqat bitta guvohlikni qabul qilish bilan aynan bir xil xatodir. Haqiqatni qaror toptirish uchun ikki guvoh talab qilinadi; shu bois bitta guvoh bilan haqiqatni qaror toptirish imkonsizdir. Kimki buni qilishga urinsa, u har ikki guvohni rad etayotgan bo‘ladi; ular o‘z e’tiqodini “yarim-haqiqatlar” deb ataladigan narsaga asoslamoqdalar.

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Endi men 2023-yil iyul oyidan beri chiqib kelayotgan dastlabki maqolalardan birida berilgan savolni yana takrorlayman. Savol shunday: “1863-yildan beri Adventizmdan qanday yangi nur chiqqan?” Javob esa juda oddiy: “Hech biri.”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

“Doniyor va Vahiy kitoblari birdir. Biri bashorat, ikkinchisi vahiydir; biri muhrlangan kitob, ikkinchisi ochilgan kitobdir. Yuhanno momaqaldiroqlar aytgan sirlarni eshitdi, ammo ularga yozmaslik buyurildi.” Seventh-day Adventist Bible Commentary, 7-jild, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Shunday qilib, Alfa va Omega Doniyor birinchi, Vahiy esa oxirgi ekanini ko‘rsatadi. Doniyor Adventizmning boshlanishini, Vahiy esa Adventizmning yakunini ifodalaydi.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Vahiy muhrlangan kitobdir, biroq u ayni paytda ochilgan kitob hamdir. U bu yer tarixining oxirgi kunlarida yuz berishi lozim bo‘lgan ajoyib voqealarni bayon qiladi. Bu kitobning ta’limotlari noaniq emas, balki aniqdir; sirli va tushunarsiz emas. Unda Doniyorda bo‘lgani kabi o‘sha bir xil bashorat yo‘nalishi davom ettiriladi. Xudo ayrim bashoratlarni takrorlagan, shu orqali ularga muhim ahamiyat berilishi kerakligini ko‘rsatgan. Rabbiy katta ahamiyatga ega bo‘lmagan narsalarni takrorlamaydi.” Manuscript Releases, 9-jild, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

Adventizmning boshida, Adventizmning markaziy ustuni bo‘lgan, 1798-yilda muhri yechilgan aynan o‘sha oyatlarda, Iso O‘zini “Palmoni”, ya’ni Ajoyib Sanovchi, deb tanitdi. Adventizmning oxirida esa, Iso O‘zini “Alfa va Omega”, ya’ni ajoyib tilshunos — Xudoning Kalomi, deb tanitadi. Shu sababli, Adventizmning boshi va birinchi farishtaning xabari “vaqtga osib qo‘yilgan” edi. Adventizmning oxirida esa, uchinchi farishtaning xabari Uning Kalomiga osib qo‘yiladi.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Adventizmning boshlanishi ham, nihoyasi ham Muqaddas Kitob bashoratidagi oltinchi shohlik tarixi davrida sodir bo‘ladi; shu sababli ular Qo‘shma Shtatlarning boshlanishi va tugashi davrida yuz beradi. Qo‘shma Shtatlarning bashoratli tarixi respublikachilik va protestantizm degan ikki shox tarixidir. O‘sha tarixning yakunida bu ikki shox qo‘zidan ajdahoga aylangan bo‘ladi. Respublikachilik demokratiyaga, protestantizm esa murtad protestantizmga aylanadi. Qo‘shma Shtatlar uchun sinov muddatining kosasi o‘z nihoyasiga yaqinlasha boshlaganda, hozir aynan shunday bo‘layotganidek, murtad respublikachilik va murtad protestantizm degan ikki shox hayvonga bir surat yasaydi; shu tariqa jamoat va davlat ajdaho kabi so‘zlaydigan bitta shoxga birlashadi. Ammo Xudo guvohsiz qolmaydi, chunki U Qo‘shma Shtatlarga yakun keltirish jarayonida protestantizmning haqiqiy shoxini ko‘taradi; u avval Qo‘shma Shtatlardagi hayvon suratiga, so‘ngra esa butun dunyo oldida turgan hayvon suratiga qarshi norozilik bildiradi. Qo‘shma Shtatlarning oxirida protestant shoxining ko‘tarilishi, Qo‘shma Shtatlarning boshida protestant shoxi ko‘tarilganidek, o‘sha tarixiy tuzilma ichida amalga oshadi. Avvalgi ahd xalqi chetlab o‘tiladi, yangi bir xalq esa yangi ahd xalqi bo‘ladi. Quyosh ostida yangi hech narsa yo‘q.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Millerchilar tarixida anglangan va taqdim etilgan vaqtga oid bashoratlardan Alfa va Omegani baholash uchun foydalanganimizda, ularning aslida aynan bir xil ekanini ko‘ramiz. Har bir vaqtga oid bashorat bashorat e’lon qilinadigan bir tarixdan boshlanadi va o‘sha tarix har doim bashorat bajo keltiriladigan tarixning timsoli bo‘ladi.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Ikki ming uch yuz yillik bashoratning tarixi miloddan avvalgi 457-yildagi uchinchi farmon bilan boshlandi va 1844-yil 22-oktabrda uchinchi farishtaning xabari bilan yakunlandi. Uchinchi farmonning kelishiga qadar, ammo undan oldin, ma’badni va Quddusni tiklash ishi amalga oshirildi. Xuddi shunday tarzda, uchinchi farishtaning kelishigacha bo‘lgan tarix davomida Milleriy ma’badining asosiy haqiqatlari barpo etildi.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

1798-yilda miloddan avvalgi 723-yilda shimoliy o‘n qabilaning tarqatib yuborilishi bilan boshlangan ikki ming besh yuz yigirma yillik bashorat amalga oshdi. Bu bashorat ming ikki yuz oltmish yildan iborat ikki davrni ko‘rsatib, haqiqiy ma’bad va haqiqiy Quddusning tom ma’nodagi butparast Rim tomonidan oyoq osti qilinishini belgiladi; shundan so‘ng ma’naviy shahar va ma’bad ustidan papalik Rimining ming ikki yuz oltmish yil davom etgan oyoq osti qilishi keldi. Bashorat shimoliy saltanatning vayron qilinishi va saltanat fuqarolarining tarqatib yuborilishi bilan boshlandi. Bashoratning yarmiga to‘g‘ri kelgan 538-yil Muqaddas Kitob bashoratidagi to‘rtinchi saltanat bo‘lgan butparast Rim tomonidan Xudoning xalqining oyoq osti qilinishining yakunini belgilaydi va Xudoning jamoatining Qorong‘u asrlar sahrosiga tarqalib ketishini yuzaga keltiradi. 1798-yilda bu vaqt bashoratining nihoyasi Muqaddas Kitob bashoratidagi beshinchi saltanatning yakunini belgilaydi. Shimoliy o‘n qabilaning, shuningdek sahroga qochgan nasroniy jamoatining tarqatib yuborilishi protestantizm shoxiga aylanishi taqdir etilganlarning yig‘ilishini ifodalaydi. Belgilovchi voqealar ko‘pincha qarama-qarshiliklar orqali ifodalanadi va tarqatib yuborilish yig‘ilishni ifodalashi mumkin, xuddi Ilyos Yahyo Cho‘mdiruvchini ifodalagani kabi. O‘sha bir xil bashoratiy qarama-qarshilikda Ilyos o‘lmaydi, Yahyo Cho‘mdiruvchi esa o‘ladi.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

Miloddan avvalgi 677-yilda janubiy Yahudo qabilasi (Muqaddas Yozuvlarda ulug‘vor diyor sifatida ham ta’riflangan) ikki ming besh yuz yigirma yilga tarqatib yuborildi; bu muddat 1844-yil 22-oktyabrda yakun topdi. Bu bashorat Xudoning xalqining oyoq osti qilinishini ko‘rsatgan edi; Doniyor esa Doniyor 8:13, 14 da ularni “lashkar” deb ataydi.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

So‘ng men bir muqaddas zotning so‘zlayotganini eshitdim, va boshqa bir muqaddas zot so‘zlayotgan o‘sha muayyan muqaddas zotga dedi: Kundalik qurbonlik, vayron qiluvchi gunoh va muqaddas maskan hamda lashkar oyoq osti qilinishi haqidagi vahiy qachongacha davom etadi? Va u menga dedi: Ikki ming uch yuz kun-gacha; shundan keyin muqaddas maskan poklanadi. Doniyor 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Miloddan avvalgi 677-yilda boshlangan ikki ming besh yuz yigirma yillik bashorat bilan bir vaqtda tugagan ikki ming uch yuz yillik bashorat Daniel 8:13, 14 da ko‘rsatilgan ma’badning oyoq osti qilinishini belgilab berar edi. Miloddan avvalgi 677-yildagi Yahudoning tarqatib yuborilishi haqidagi bashorat undan oldin Navuxadnazar tomonidan qilingan uch hujum bilan kechgan edi va bu bashorat 1844-yil 22-oktabrda uchinchi xabarning kelishi bilan yakun topdi.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Mos ravishda 1798 va 1844-yillarda yakun topadigan ikki ming besh yuz yigirma yillik ikki bashorat Milleriylar ma’badining poydevorini qurishdagi qirq olti yilni ko‘rsatib beradi. Muso ma’badni qurish bo‘yicha ko‘rsatmalarni qabul qilishda qirq olti kun bo‘lgan; Masih davrida Hirod ma’badini qayta qurish qirq olti yil davom etdi va bu Masihning suvga cho‘mgan yili nihoyasiga yetdi. Suvga cho‘mgandan so‘ng U qirq kun cho‘lga ketdi, qaytib kelgach esa ma’badni birinchi marta pokladi va bahs-talashchi yahudiylar U bunday ishni qanday hokimiyat bilan qilganini bilishni istadilar.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

Yahudiylarning Fisih bayrami yaqinlashib qolgan edi, Iso esa Quddusga chiqdi. Va Ma’badda ho‘kizlar, qo‘ylar va kaptarlar sotayotganlarni hamda pul ayirboshlovchilarning o‘tirganini topdi. Shunda u mayda arqonchalardan bir qamchi yasab, ularning hammasini, qo‘ylaru ho‘kizlarni ham Ma’baddan quvib chiqardi; pul ayirboshlovchilarning tangalarini sochib yubordi va stollarini ag‘darib tashladi. Kaptar sotayotganlarga esa dedi: “Bularni bu yerdan olib ketinglar; Otamning uyini tijorat uyiga aylantirmanglar”. Shunda Uning shogirdlari: “Sening uying uchun bo‘lgan g‘ayrat meni yeb bitirdi”, deb yozilganini esladilar. So‘ng yahudiylar javob berib, Unga dedilar: “Sen bunday ishlarni qilayotganingga bizga qanday alomat ko‘rsatasan?” Iso ularga javob berib dedi: “Bu Ma’badni buzinglar, Men uni uch kunda qayta tiklayman”. Shunda yahudiylar dedilar: “Bu Ma’bad qirq olti yil davomida qurildi, Sen esa uni uch kunda qayta tiklaysanmi?” Ammo U O‘z tanasining Ma’badi haqida gapirayotgan edi. Shunday qilib, U o‘liklardan tirilganidan keyin, shogirdlari U bu so‘zni ularga aytganini esladilar; va ular Muqaddas Yozuvga hamda Isoning aytgan so‘ziga ishondilar. Yuhanno 2:13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Millerchilar ma’badi birinchi ikki ming besh yuz yigirma yillik bashoratning yakuni bo‘lgan 1798-yildan boshlab qirq olti yil davomida bunyod etildi va ikkinchi ikki ming besh yuz yigirma yillik bashoratning 1844-yildagi bajo bo‘lishi bilan, oradan qirq olti yil o‘tib, yakun topdi. O‘sha qirq olti yil birinchi farishtaning kelishi bilan boshlandi va uchinchi farishtaning kelishi bilan tugadi, chunki Masih O‘z ma’badi uch kunda qayta tiklanishini aytgan edi. Agar siz bu haqiqatlarni ko‘rishni istamasangiz, buning sababi, ehtimol, xohishsiz va tavba qilmagan qalbda mavjud bo‘lishi mumkin bo‘lgan muammolardan tashqari, ikki asosiy muammodadir. Birinchi muammo shuki, siz tarix takrorlanadi, degan nuqtai nazardan bashoratli Kalomga yondashishni istamaysiz. Siz tarixchilik yondashuvini tutmaysiz. Ikkinchi muammo esa Xudoning Kalomi ichida qayd etilgan ramziy so‘zlarni Xudoning Kalomi bilan qo‘llashga qodir emaslikdir. Bu bashoratlarning barchasining boshlanishlari oxirini ko‘rsatadi va ular har doim shunchaki takrorlanadigan tarixlarnigina emas, balki bundan ham ko‘prog‘ini ko‘rsatadi.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Muqaddas Kitob biz Muqaddas Ruh uchun ma’bad ekanligimizni aytadi, va tana-ma’bad qirq olti xromosomadan tashkil topgan. O‘sha qirq olti xromosomani o‘rganuvchi olimlar bizga shuni ma’lum qiladilarki, yigirma uchta erkak xromosomasi va yigirma uchta ayol xromosomasi xoch shaklida bo‘lgan oqsil atrofida o‘ralgandir.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

Doniyor o‘n ikkinchi bobda bir-biri bilan bog‘liq uchta vaqt haqidagi bashorat mavjud bo‘lib, ulardan birinchisi muqaddas xalqning qudratining sochib yuborilishiga ishora qiladi; bu Levilar yigirma oltinchi bobdagi “yetti vaqt”ni ifodalaydi. Ular orqali amalga oshgan muqaddas xalq qudratining sochib yuborilishi ikki ming besh yuz yigirma yil davom etgan edi, ammo Doniyor o‘n ikkinchi bobda bu davrning faqat oxirgi yarmigagina ishora qilinadi. Bu, Doniyorning ushbu e’lon bilan nimani nazarda tutilganini tushunmagan holda tasvirlanishini ko‘rsatadi.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

Va men daryo suvlari uzra turgan, zig‘ir matodan kiyingan kishini eshitdim; u o‘ng qo‘lini ham, chap qo‘lini ham osmonga ko‘tarib, abadulabad Tirik Zot nomi bilan qasam ichib dedi: “Bu bir vaqt, vaqtlar va yarim vaqtgacha bo‘lur; muqaddas xalqning qudratini tarqatib yuborish nihoyasiga yetganda, bu ishlarning barchasi ham tamom bo‘lur.” Men eshitdim, ammo anglamadim. Shunda dedim: “Ey Rabbim, bu ishlarning oxiri nima bo‘lur?” Doniyor 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Doniyor o‘n ikkinchi bob oxirzamonda, ya’ni 1798 yilda muhrdan chiqarilgan xabarni tasvirlaydi. Ushbu parchada Doniyor o‘sha tarixdagi donolarning bosh timsoli bo‘lgan Uilyam Millerning vakili sifatida namoyon bo‘ladi. Miller avvalo Levilar yigirma oltinchi bobdagi ikki ming besh yuz yigirma yillik bashoratga yetaklandi, hamda yettinchi va sakkizinchi oyatlarda u ikki ming besh yuz yigirma yillik tarqatib yuborilish, shubhasiz, Xudoning O‘z xalqini tarqatib yuborishi ekanligi haqidagi haqiqatni muvofiqlashtirishi lozim bo‘lgan donolarni ifodalaydi.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Agar shundan keyin ham Menga quloq solmasangiz, gunohlaringiz uchun sizlarni yetti karra ortiq jazolayman. Va qudratingizning mag‘rurligini sindiraman; osmoningizni temirdek, yeringizni esa misdek qilaman. Levilar 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

Qadimgi Isroilning “g‘ururi” shunda ediki, ularga Xudoni o‘z Shohlari sifatida rad etib, insoniy bir shohni tanlashga yo‘l qo‘yildi. Ularning g‘ururi — qulashdan oldin keladigan narsa (Hikmatlar 16:18) — atrofdagi barcha butparast saltanatlarga o‘xshash istaklari edi. Avval shimoliy saltanatning, so‘ng janubiy saltanatning olib tashlanishi miloddan avvalgi 723-yilda va 677-yilda, tegishlicha, hokimiyatning (shohning) tarqatib yuborilishi edi.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller Doniyorning o‘n ikkinchi bobining avvalgi oyatlarida muhrdan yechilgan bilimning ortishini anglagan donolarni ifodalagan edi, yettinchi va sakkizinchi oyatlarda esa u Xudoning xalqining tarqalishiga oid ming ikki yuz oltmish yil bilan ikki ming besh yuz yigirma yil o‘rtasidagi bog‘liqlikni tushunmayotgan tarzda tasvirlanadi. Doniyor Adventizmning oxiridagi Xudoning xalqini, xuddi Miller Adventizmning boshida bo‘lgani kabi, ifodalamoqda. Adventizmning oxirida ham xuddi shu mushkulot mavjud, chunki Adventizm Millerning “yetti vaqt” haqidagi tushunchasini bir chetga surib qo‘ygach, ular ming ikki yuz oltmish yilni faqat Zulmat asrlari sifatida aniqlashga majbur bo‘ldilar. Oxirdagi donolar Doniyor va Miller ko‘rsatib berganidek, hal etilishi kerak bo‘lgan shunga o‘xshash muammoga duch kelgan edilar. Nega Levilar kitobining yigirma oltinchi bobidagi atamalar yetti vaqt o‘rniga uch yarim vaqtni tasvirlash uchun qo‘llanilgan?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Miller bu mushkulotni hech qachon to‘liq muvofiqlashtira olmadi, biroq 1856-yilda oxirgi “yangi bashoratli nur” olti maqoladan iborat, ammo hech qachon yakunlanmagan bir turkumda taqdim etildi; unda yetti vaqt Xudoning haqiqiy Isroilini oyoq osti qilgan majusiy Rimning uch yarim yili, undan so‘ng esa ruhiy Isroilni oyoq osti qilgan papalik Rimning uch yarim yili sifatida ifodalangani ko‘rsatildi. Yetti yil o‘tib, Adventizm yetti vaqt haqidagi butun nurni butunlay rad etdi va shu tariqa bu mushkulotni oxir zamonda, 1989-yilda, Doniyor o‘n birinchi bob, qirqinchi oyatda tasvirlanganidek, sobiq Sovet Ittifoqini ifodalovchi mamlakatlar papalik va Qo‘shma Shtatlar tomonidan supurib tashlangan paytda, donolar uchun tayyorlab qo‘ydi.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

1863-yilda Millerga berilgan birinchi nur rad etildi, va bu mavzuga doir so‘nggi nur Hiram Edson tomonidan o‘sha oltita maqolada berildi. O‘sha maqolalar to‘xtatildi va yetti yil (times) o‘tgach, zamonaviy Isroilning qudrati bir necha yil avval Bobilning qizlari deb to‘g‘ri ravishda aniqlangan butparast jamoatlarga taqlid qilish uchun chetga surildi. Levilar kitobining yigirma oltinchi bobidagi yetti vaqt (times) bashoratli ta’limot sifatida qoqinish toshiga aylandi, va qadimgi Isroilning mag‘rurligi, ya’ni ularning Shoulning o‘zlari ustidan shoh bo‘lib hukmronlik qilishini istashida namoyon bo‘lgan mag‘rurligi, yana takrorlandi. Iso oxirni boshlanish bilan ifodalaydi.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Doniyor kitobi, shuningdek, 508-yilda “kundalik”ning olib tashlanishi bilan bir vaqtda boshlanadigan bir ming ikki yuz to‘qson yillik bashoratni hamda bir ming uch yuz o‘ttiz besh yillik bashoratni ham ko‘rsatadi. “Kundalik”ning olib tashlanishi 538-yilda papalik hokimiyatining yuksalishiga qarshi butparast Rimning qarshiligi bartaraf etilganini anglatadi. 538-yilda papalik hokimiyati yer taxtiga o‘rnatilishidan oldin o‘ttiz yillik o‘tish davri bo‘lgan, so‘ng qolgan bir ming ikki yuz oltmish yil 1798-yilda nihoyasiga yetadi. Bir shohlikdan keyingisiga o‘tishdagi o‘ttiz yil Muqaddas Kitob bashoratidagi oltinchi shohlikning 1798-yilda yer taxtiga o‘rnatilishiga olib boradigan papalik hukmronligining yakuniy yillarini ko‘rsatadi. Bir ming ikki yuz to‘qson yillik bashoratning boshlanishi Muqaddas Kitob bashoratidagi bir shohlikdan keyingi shohlikka o‘tishni ko‘rsatgani kabi, o‘sha bashoratning yakuni ham shuni ko‘rsatadi.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

508-yilda “doimiy”ning olib tashlanishi bilan boshlangan ming uch yuz o‘ttiz besh yillik bashorat 1843-yilda yakunlanadi.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

Kundalik qurbonlik olib tashlanib, vayron qiluvchi jirkanch narsa o‘rnatilgan vaqtdan boshlab, bir ming ikki yuz to‘qson kun bo‘lur. Kutib turib, bir ming uch yuz o‘ttiz besh kunga yetgan kishi baxtlidir. Doniyor 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Ming uch yuz o‘ttiz besh yillik bashorat 1843-yilda nihoyasiga yetdi, va Doniyor aytadiki, o‘sha bashorat amalga oshadigan paytni “kutganlar” baxtiyor bo‘ladilar. Oqsoqol White buni shunday ifodalaydi.

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

“1843 va 1844 yillarda ko‘rilgan narsalarni ko‘rgan ko‘zlar baxtlidir.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Xabar berildi. Va bu xabarni takrorlashda hech qanday kechikish bo‘lmasligi kerak, chunki zamonning alomatlari amalga oshmoqda; yakunlovchi ish ado etilishi lozim. Qisqa vaqt ichida buyuk bir ish amalga oshiriladi. Tez orada Xudoning tayiniga ko‘ra bir xabar beriladi va u baland nido darajasiga ko‘tariladi. Shunda Doniyor o‘z ulushida turib, o‘z guvohligini beradi.” Manuscript Releases, 21-jild, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Shunday ekan, ming uch yuz o‘ttiz besh yillik bashoratning boshlanishi butparastlik dinidan papachilik diniga o‘tishni belgilaydi; shu tariqa, protestantizmdan millerit protestantizmiga o‘tishni ham belgilaydi.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Adventizmning asosiy haqiqatlarini rad etadigan o‘sha Adventistlar, Milleritlar taqdim etgan barcha vaqtga oid bashoratlarni, hatto Daniel 8:14 dagi ikki ming uch yuz yilni ham rad etadilar. Ular bu haqiqatni bemalol inkor etishlari mumkin, biroq bu haqiqatning to‘g‘ri ekanini mantiqan ko‘rsatish mumkin; ammo mening hozirgi nuqtam boshqacha, shuning uchun ushbu maqolani yakunlashga urinayotganimizda, buni hozircha chetga suraman.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Miloddan avvalgi 677-yilda Yahudoning “go‘zal yurti”ning tarqatib yuborilishi Doniyor 8:13, 14 dagi “lashkar”ning oyoq osti qilinishini ifodalaydi va zamonaviy go‘zal yurt — Amerika Qo‘shma Shtatlarining barpo etilishiga ishora qiladi. Xuddi shu oyatlardagi ikki ming uch yuz yil miloddan avvalgi 457-yilda boshlangan bo‘lib, “muqaddas maskan”ning oyoq osti qilinishini ifodalaydi.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

So‘ng men bir muqaddas zotning gapirayotganini eshitdim; va gapirayotgan o‘sha muayyan muqaddas zotga boshqa bir muqaddas zot shunday dedi: Kundalik qurbonlik va vayron qiluvchi gunoh haqidagi vahiy qancha vaqtgacha davom etadi, shunda ham muqaddas maskan, ham lashkar oyoq osti qilinadi? U menga dedi: Ikki ming uch yuz kun-gacha; shundan so‘ng muqaddas maskan poklanadi. Doniyor 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

Miloddan avvalgi 677-yil va miloddan avvalgi 457-yil Xudoning xalqi hamda Xudoning ma’badi o‘rtasidagi munosabat bilan bog‘liq sanalardir. Xudo 1844-yil 22-oktabrda ham lashkarni, ham ma’badni bir vaqtning o‘zida yana birlashtirdi. Miloddan avvalgi 677-yil bilan miloddan avvalgi 457-yil orasidagi ikki yuz yigirma yil Xudo yorug‘likning ortishini ifodalovchi bir yo‘l-belgisini o‘rnatadigan davrni ramziy bildiradi. 1844-yil 22-oktabrda uchinchi farishtaning nuri yetib keldi, ma’badning nuri porlay boshladi va bu nurni e’lon qilish uchun bir lashkar u yerda edi.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

Shayton va Masih olib borgan uch qirrali urushni aniqlab beruvchi bashoratli chiziq ichida, 1611-yilgi King James Injili nashr etildi. Oradan aynan ikki yuz yigirma yil o‘tib, 1831-yilda, Uilyam Miller o‘z xabarini ilk bor e’lon qildi:

“For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

“To‘qqiz yil davomida Uilyam Miller o‘z xabarini jamoatlarga yetkazishi lozimligiga amin edi; biroq u, tez orada keladigan Najotkor haqidagi xushxabarni tan olingan biror hokimiyat e’lon qilishidan umidvor bo‘lib, kutdi. Shu tariqa kutish orqali u xabarning haqiqatini tasdiqladi; ularda tirik degan nom bor edi, ammo ular shiddat bilan o‘lib borayotgan edilar. 1831 yilda Miller bashoratlar haqida o‘zining ilk nutqini so‘zladi.” Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Xudo Muqaddas Kitobni vujudga keltirishda qo‘llanilgan muqaddas va to‘g‘ri asl matnlarni asradi. So‘ng U 1611 yilda O‘zining Muqaddas Kitobini vujudga keltirdi. Keyin esa U Muqaddas Kitob ichida joylashgan, undan chiqarib olingan va unda o‘rnatilgan qoidalardan foydalanib, birinchi farishtaning xabarini vujudga keltiradigan bir xabarchini ko‘tardi. 1831 yilda Millerning xabari rasmiy shaklga keltirildi, xuddi Masih tarixidagi xabar Yahyo Cho‘mdiruvchi tomonidan rasmiy shaklga keltirilgani kabi, va har bir islohot harakatida xabar qanday rasmiy shaklga keltirilgan bo‘lsa, shunday bo‘ldi. Millerning xabari — hukmning ochilishini e’lon qiluvchi birinchi farishtaning xabari — ikki yuz yigirma yillik bashoratli vaqt davrining qo‘llanishi orqali bevosita tasdiqlanadi. Bu Muqaddas Kitob bashoratining oltinchi shohligining — Amerika Qo‘shma Shtatlarining — boshida berilgan ogohlantirish xabari edi.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

1996-yilda Future for America xizmati boshlandi va 1989-yilda muhrdan chiqarilgan uchinchi farishtaning xabari — papalikning halokatli yarasining tuzalishini hamda yaqinda keladigan yakshanba qonunini aniqlab bergan xabar — “The Time of the End” nomli jurnalda nashr etildi. Adventizmning oxiridagi xabar, uning boshidagi xabar rasmiy shaklga keltirilganidek, xuddi shunday rasmiylashtirildi. Dastlab xabar vaqtga bog‘langan edi va Xudoning Kalomida mujassam bo‘lgan haqiqatlarning yanada rivojlangan ifodasini bildirardi. 1996-yilda, 1776-yilda Qo‘shma Shtatlar tug‘ilganidan keyin ikki yuz yigirma yil o‘tib, Adventizmning oxiridagi xabar rasmiy shaklga keltirildi va u uch farishta xabarlarining yanada rivojlangan ifodasini namoyon etdi.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Muqaddas Kitob bashoratidagi oltinchi shohlik tarixida Respublikachi shox va Protestant shoxning parallel tarixini ko‘rib chiqarkanmiz, Protestant shox kim ekanini va kim emasligini anglash lozim.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

O‘zingni Xudoga ma’qul, uyalishga hojat bo‘lmagan, haqiqat kalomini to‘g‘ri bayon etuvchi ishchi sifatida ko‘rsatishga tirish. Ammo nopok va behuda gap-so‘zlardan o‘zingni olib qoch; chunki ular tobora ko‘proq xudosizlikka olib boradi. 2 Timothy 2:15, 16.