The line of prophecy identifying when the United States forms an image to and of the beast occurs when the horn of Protestantism is forming the image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the causative looking-glass “marah,” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. The one hundred and forty-four thousand, who are represented by Daniel in chapter ten, form the image of Christ within, only as they behold His character. By beholding they become changed.
Qo‘shma Shtatlar qachon vahshatga va vahshatning o‘ziga bir surat yasashini aniqlab beradigan bashorat chizig‘i, Protestantizmning shoxi Masihning suratini shakllantirayotgan paytga to‘g‘ri keladi. Bu shakllanish, ayniqsa, Doniyor kitobining o‘ninchi bobida aniq ko‘rsatilgan, u yerda Doniyor sababchi bo‘lgan “marah”, ya’ni vahiy deb atalgan ko‘zguni ko‘radi. Doniyor Masihni ko‘radiganlarni ifodalaydi va shu tariqa ular Masihning fe’l-atvorini aks ettiradilar. O‘ninchi bobda Doniyor orqali ifodalangan yuz qirq to‘rt ming kishi, faqat Uning fe’l-atvoriga nazar solish orqali ichlarida Masihning suratini shakllantiradilar. Nazar solish orqali ular o‘zgaradilar.
The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church and state system that identifies the structure of control which the papal power employed before the political support was removed. In the same period of time the image of Christ will be produced in His last day people. Yet, there were those that were with Daniel who saw not the vision, for they fled from the vision. They failed the test of the formation of the image of the beast, by refusing to allow the image of Christ to be formed within them during the testing time.
Hayvonning surati hayvonni aks ettiradi, va hayvon suratining shakllanishi Xudoning xalqi uchun buyuk sinov bo‘lib, ularning abadiy taqdiri shu orqali hal qilinadi. Protestant cherkovlari Amerika Qo‘shma Shtatlari hukumatini o‘z nazoratiga olganlarida, ular siyosiy tayanch olib tashlanishidan oldin papalik hokimiyati qo‘llagan boshqaruv tuzilmasini ifodalovchi cherkov va davlat tizimining suratini shakllantirgan bo‘ladilar. Xuddi shu davr ichida Masihning surati ham Uning oxirgi kunlardagi xalqida hosil qilinadi. Ammo Doniyor bilan birga bo‘lgan, biroq vahiy ko‘rmagan kishilar ham bor edi, chunki ular vahiydan qochib ketdilar. Ular sinov vaqtida o‘zlarida Masihning suratining shakllanishiga yo‘l qo‘yishdan bosh tortib, hayvon suratining shakllanishi sinovidan yiqildilar.
The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity. A literal mirror reflects the image of the man who looks at the mirror, but the spiritual application of the principle has variables associated with the mirror. Those who are simply a “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” They look to the mirror and only see humanity.
Aks ettirishning ruhiy tamoyili Masihni ifodalovchi ko‘zguga qarash orqali amalga oshadi va “marah” vahiyi sababchi vahiy bo‘lgani uchun, ko‘zgudagi Masih surati insoniyatda ham Masih suratini hosil qiladi. So‘zma-so‘z ma’nodagi ko‘zgu unga qaragan odamning suratini aks ettiradi, biroq bu tamoyilning ruhiy qo‘llanishida ko‘zgu bilan bog‘liq o‘zgaruvchilar mavjud. Faqatgina “so‘zni eshituvchi, ammo bajaruvchi bo‘lmagan” kishi “o‘zini ko‘radi, so‘ng yo‘liga tushib ketadi va qanday odam ekanini darhol unutadi.” Ular ko‘zguga qaraydilar va faqat insoniyatni ko‘radilar.
The other class who are “not a forgetful hearer, but a doer of the work” see the law of God, they see Christ in the mirror. The work is to understand that the principle of reflection has a “natural” reality and a spiritual reality. Daniel illustrates those who did the “work,” for in chapters nine and ten he illustrates the work that produces the spiritual principle of reflection.
“Unutuvchan tinglovchi emas, balki ishning bajaruvchisi” bo‘lgan boshqa toifa Xudoning qonunini ko‘radi, ular ko‘zguda Masihni ko‘radi. Ish shundan iboratki, aks ettirish tamoyili “tabiiy” bir voqelikka ham, ruhiy bir voqelikka ham ega ekanini anglash kerak. Doniyor “ishni” qilganlarni tasvirlaydi, chunki u to‘qqizinchi va o‘ninchi boblarda aks ettirishning ruhiy tamoyilini hosil qiladigan ishni tasvirlaydi.
In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. Daniel 10:1, 2.
O‘sha kunlarda men, Doniyor, uch to‘la hafta motam tutdim. Men lazzatli non yemadim, og‘zimga na go‘sht, na sharob oldim, uch to‘la hafta tugaguncha o‘zimga umuman moy surmadim. Doniyor 10:1, 2.
Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.
Jabroil sakkizinchi bobdagi vahiyga qisman ta’birni Doniyorga bergan edi, biroq Doniyor uning hammasini tushunmagan edi.
And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:27.
Men, Doniyor, hushimdan ketdim va bir necha kun betob bo‘lib yotdim; shundan keyin turib, podshohning ishlarini bajardim; va bu vahiydan hayratda qoldim, ammo uni hech kim tushunmadi. Doniyor 8:27.
Sister White informs us that Daniel was seeking to understand the interpretation of the message of Daniel chapter eight which Gabriel had brought to Daniel in chapter nine.
Oqsoqol Uayt bizga shuni ma’lum qiladiki, Doniyor to‘qqizinchi bobda Jabroil Doniyorga keltirgan Doniyor kitobining sakkizinchi bobidagi xabarning talqinini tushunishga intilar edi.
“With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’
“Yangi va yanada chuqurroq jiddiyat bilan Miller bashoratlarni tekshirishni davom ettirdi; endi g‘oyat ulkan ahamiyatga va butunlay o‘ziga rom etuvchi qiziqishga ega bo‘lib ko‘ringan narsani o‘rganishga nafaqat kunlar, balki tunlar ham bag‘ishlandi. Doniyor kitobining sakkizinchi bobida u 2300 kunning boshlanish nuqtasiga oid hech qanday kalit topa olmadi; farishta Jabroil, Doniyorga vahyni tushuntirishga buyurilgan bo‘lsa-da, unga faqat qisman izoh berdi. Jamoat boshiga kelajak dahshatli quvg‘in payg‘ambar ko‘rishiga ochib berilgach, uning jismoniy quvvati tark etdi. U bundan ortig‘iga chiday olmadi, va farishta uni bir muddatga tark etdi. Doniyor: ‘hushimdan ketdim va bir necha kun kasal bo‘lib yotdim’, deydi. ‘Va men bu vahydan hayratga tushdim, — deydi u, — ammo uni hech kim tushunmadi.’”
“Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.
“Biroq Xudo O‘z xabarchisiga shunday amr qilgan edi: ‘Bu kishiga vahiy ma’nosini tushuntir.’ O‘sha topshiriq bajarilishi lozim edi. Shunga itoat etgan holda, farishta bir muncha vaqtdan keyin Doniyorning oldiga qaytib kelib, dedi: ‘Endi men senga donolik va tushuncha berish uchun keldim’; ‘shunday ekan, bu so‘zni anglab ol va vahiy ustida tafakkur qil.’ Doniyor 8:27, 16; 9:22, 23, 25–27. Sakkizinchi bobdagi vahiyda izohsiz qoldirilgan bitta muhim nuqta bor edi, ya’ni vaqtga oid qismi — 2300 kunlik davr; shu bois farishta o‘z izohini davom ettirar ekan, asosan vaqt masalasi ustida to‘xtaladi.” Buyuk kurash, 325.
In chapter ten we are informed that Daniel had understanding of the “vision” and the “thing,” but Daniel wanted more light, so he set his heart to find that understanding and he fasted for twenty-one days. In so doing he represents those of the last days who understand the spiritual principle of reflection that is typified by the natural principle of reflection. That understanding is illustrated by their works, and their works are represented by Daniel as seeking a correct understanding of God’s prophetic Word. The obvious contrast of those who fled from the vision, is that they were not seeking for a correct understanding of God’s prophetic Word.
O‘ninchi bobda bizga shuni ma’lum qilinadiki, Doniyor “vahiy”ni ham, “gap”ni ham tushungan edi, ammo Doniyor yanada ko‘proq nur istadi; shu bois u o‘z qalbini o‘sha tushunchani topishga bag‘ishladi va yigirma bir kun ro‘za tutdi. Bu bilan u so‘nggi kunlardagi, tabiiy aks etish tamoyili orqali timsollangan ruhiy aks etish tamoyilini tushunadigan kishilarni ifodalaydi. Bu tushuncha ularning ishlari orqali ko‘rsatiladi, va ularning ishlari Doniyor timsolida Xudoning bashoratli Kalomini to‘g‘ri tushunishni izlash sifatida ifodalanadi. Vahiydan qochib ketganlarning yaqqol qarama-qarshiligi shundaki, ular Xudoning bashoratli Kalomini to‘g‘ri tushunishni izlamayotgan edilar.
The truth of God’s prophetic Word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic Word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.
Doniyor tushunishga chanqoq sifatida tasvirlangan Xudoning bashoratli Kalomining haqiqati oxirgi kunlarning nuridir, chunki Doniyor bir yuz qirq to‘rt mingni timsollaydi. Shuning uchun Doniyor sinov muddati yopilishidan oldingi yakuniy sinov sifatida tasvirlangan Xudoning bashoratli Kalomi nurini tushunishga intilayotgan bir toifani ifodalaydi. Shu munosabat bilan, aynan Iso Masihning Vahiyi sinov muddati yopilishidan sal oldin muhrdan yechiladi, biroq u, shuningdek, hayvonning surati shakllanishi sifatida tasvirlangan sinov hamdir.
The formation of the image of the beast is directly identifying the process of how the image of the beast is developed. That reality cannot be correctly determined without first identifying the primary subject of the test, the beast. It is the beast that establishes and identifies how the image is formed.
Hayvon suratining shakllanishi hayvon suratining qanday rivojlantirilishi jarayonini bevosita belgilab beradi. Bu haqiqatni, avvalo, sinovning asosiy mavzusi bo‘lgan hayvonni aniqlamasdan turib, to‘g‘ri belgilab bo‘lmaydi. Suratning qanday shakllanishini belgilaydigan ham, aniqlaydigan ham aynan hayvondir.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Ammo ‘hayvonga qiyofa’ nima? Va u qanday shakllantiriladi? Qiyofa ikki shoxli hayvon tomonidan yasaladi va u hayvonga qiyofadir. U, shuningdek, hayvonning qiyofasi deb ham ataladi. Shunday ekan, qiyofaning qanday ekanini va u qanday shakllantirilishini bilish uchun, biz hayvonning o‘ziga xos xususiyatlarini — papalikni — o‘rganishimiz kerak.”
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Ilk jamoat xushxabarning soddaligidan chekinib, majusiy marosimlar va urf-odatlarni qabul qilish orqali buzulganida, u Xudoning Ruhi va qudratini yo‘qotdi; va xalqning vijdonlari ustidan nazorat o‘rnatish uchun dunyoviy hokimiyatning tayanchini izlashga tushdi. Buning natijasi papalik bo‘ldi — davlat hokimiyatini nazorat qilgan va undan o‘z maqsadlarini ilgari surish uchun, ayniqsa, ‘bid’at’ni jazolash uchun foydalangan jamoat. Amerika Qo‘shma Shtatlari hayvonning suratini barpo etishi uchun, diniy hokimiyat fuqaroviy hukumat ustidan shunday nazorat o‘rnatishi kerakki, davlat hokimiyati ham jamoat tomonidan o‘z maqsadlarini amalga oshirish uchun ishga solinsin.” The Great Controversy, 443.
In order “to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.” It is the beast that establishes the vision that is the test of the last days that is brought about just before probation closes. Daniel understood the vision and the thing.
“Timsol qanday ekanini va u qanday shakllantirilishi kerakligini bilish” uchun biz hayvonning o‘zining — papalikning — xususiyatlarini o‘rganishimiz lozim. Aynan shu hayvon sinov muddati yopilishidan sal oldin yuzaga keltiriladigan, oxirgi kunlarning sinovi bo‘lgan vahiyni o‘rnatadi. Doniyor vahiyni ham, bu narsani ham tushundi.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Fors shohi Kirusning uchinchi yilida, ismi Beltashassar deb atalgan Doniyorga bir narsa vahiy qilindi; va o‘sha narsa haqiqat edi, ammo belgilangan vaqt uzoq edi; va u o‘sha narsani angladi hamda vahiydan idrok hosil qildi. Doniyor 10:1.
The vision is the “mareh” vision of the twenty-three hundred years. The “thing” is the Hebrew word “dabar,” meaning “word.” The same word (“dabar”) which is translated as “thing” in verse one is translated as “matter” in chapter nine verse twenty-three.
Vahiy — ikki ming uch yuz yil haqidagi “mareh” vahiyidir. “Narsa” — “so‘z” ma’nosini bildiruvchi ibroniycha “dabar” so‘zidir. Birinchi oyatda “narsa” deb tarjima qilingan ayni shu so‘z (“dabar”) to‘qqizinchi bobning yigirma uchinchi oyatida “masala” deb tarjima qilingan.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
Ha, men ibodatda so‘zlayotganimda, boshida vahiyda ko‘rganim o‘sha Gabriel degan kishi shiddat bilan uchib kelib, kechki qurbonlik paytida menga tegdi. U menga anglatdi, men bilan so‘zlashdi va dedi: Ey Doniyor, men hozir senga donolik va fahm berish uchun chiqdim. Sening iltijolaring boshida farmon chiqdi, men esa buni senga bildirish uchun keldim; chunki sen nihoyatda sevimlisan. Shuning uchun bu so‘zni anglab ol va vahiyni mulohaza qil. Doniyor 9:21–23.
Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.
Gabriel Doniyorning ibodatiga javoban uning huzuriga keladi; bu ibodat Doniyor Levilar kitobining yigirma oltinchi bobidagi tarqatib yuborilish bilan ifodalangan asirlikda ekanini anglaganida olgan ma’rifati bilan bog‘liq edi.
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.
Uning hukmronligining birinchi yilida men, Doniyor, kitoblardan yillar sonini angladim; Egamizning kalomi Yeremiyo payg‘ambarga kelib, Quddusning vayronaliklarida yetmish yilni bajo keltirishini bildirgan edi. Doniyor 9:2.
The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”
Yeremiyo ko‘rsatgan asirlik Doniyorni Muso qayd etgan “yetti vaqt” asirligiga olib keldi; bu esa ham “qasam”, ham “la’nat” edi.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Ha, butun Isroil Sening qonuningni buzdi, hatto Sening ovozingga itoat etmaslik uchun undan chetga chiqdi; shu sababli la’nat va Xudoning quli Musoning qonunida yozilgan qasam ustimizga yog‘ildi, chunki biz Unga qarshi gunoh qildik. Va U bizga hamda ustimizdan hukm chiqargan hakamlarimizga qarshi aytgan so‘zlarini boshimizga ulkan bir ofat keltirish bilan tasdiqladi; zero butun osmon ostida Quddus boshiga kelganiday hech narsa sodir bo‘lmagan. Musoning qonunida yozilganidek, bu kulfatning hammasi boshimizga keldi; shunga qaramay, biz o‘z gunohlarimizdan qaytishimiz va Sening haqiqatingni anglashimiz uchun, Egamiz Xudo huzurida iltijo qilmadik. Doniyor 9:11–13.
Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.
Yeremiyo va Musoning ikki guvohligi asosida, Doniyor Quddus ustiga keltirilgan vayronalik qadimgi Isroil ustiga “to‘kilgan” Musoning “la’nati” ekanini anglab yetdi. Oqsoqol opa Yeremiyoning guvohligiga “jamoatga berilgan guvohliklar” deb murojaat qiladi, va shu ma’noda bu Yeremiyoni oxirgi kunlarning Bashorat Ruhi sifatida ko‘rsatadi, chunki oxirgi kunlarda “jamoatga berilgan guvohliklar” aynan shu narsaning o‘zidir. Yeremiyo Bashorat Ruhini, Muso esa Muqaddas Kitobni ifodalaydi.
Daniel represents those of the last days that understand from those two witnesses that they have been scattered, and that understand from the Bible and Spirit of Prophecy that they have been awakened, as was Daniel to the fact that he (they) had been in captivity, and that the captivity was represented in God’s prophetic Word.
Doniyor oxirgi kunlardagi shunday kishilarni ifodalaydiki, ular o‘sha ikki guvoh orqali o‘zlarining tarqatib yuborilganini anglaydilar va Muqaddas Kitob hamda Bashorat Ruhi orqali o‘zlarining uyg‘otilganini tushunadilar; xuddi Doniyor o‘zining (ularning) asirlikda bo‘lganini va bu asirlik Xudoning bashoratli Kalomida ifodalanganini anglagani kabi.
The experience of God’s last-day people is the experience of the ten virgins.
Xudoning oxirgi kunlardagi xalqining tajribasi o‘nta bokiraning tajribasidir.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Matto 25-bobdagi o‘nta bokira qiz haqidagi masal ham Adventist xalqining tajribasini tasvirlaydi.” Buyuk kurash, 393.
The tarrying time of the parable of the ten virgins represents the same awakening of Daniel in chapter nine. Based upon the two sanctified witnesses Daniel realized that his entire life was a fulfillment of a specific prophecy within God’s Word. That prophecy directed Daniel to the remedy that was needed if Daniel was to be prepared for what was going to happen to him in the very next chapter. So too, when the Millerites fulfilled the parable of the ten virgins, they also had to be awakened to the fact that the first disappointment and delay had led them to fall asleep. All the prophets represent the last days.
O‘n bokira haqidagi masaldagi kechikish vaqti Doniyor kitobining to‘qqizinchi bobidagi ayni uyg‘onishni ifodalaydi. Muqaddas qilingan ikki guvoh asosida Doniyor o‘zining butun hayoti Xudoning Kalomidagi muayyan bir bashoratning amalga oshishi ekanini anglab yetdi. O‘sha bashorat Doniyorni, keyingi bobning o‘zidayoq uning boshiga kelajak hodisalarga tayyor bo‘lishi uchun zarur bo‘lgan choraga yo‘naltirdi. Xuddi shuningdek, milleritchilar o‘n bokira haqidagi masalni bajo keltirganlarida, ular ham birinchi hafsalasizlik va kechikish ularni uyquga ketishga olib kelganini anglash uchun uyg‘otilishlari kerak edi. Barcha payg‘ambarlar oxirgi kunlarni ifodalaydi.
The awakening of Daniel and the Millerites are two witnesses of an awakening of the one hundred and forty-four thousand in the last days.
Doniyorning va millerchilarning uyg‘onishi oxirgi kunlarda yuz qirq to‘rt mingning uyg‘onishiga doir ikki guvohdir.
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236.
“Iso va barcha samoviy lashkar U zotni qalblari sevgan holda shirin umid bilan ko‘rishni orzu qilganlarga hamdardlik va sevgi bilan boqdi. Farishtalar ularning sinov soatida ularni quvvatlab turish uchun atrofida parvoz qilib turar edilar. Samoviy xabarni qabul qilishni e’tiborsiz qoldirganlar esa zulmatda qoldirildi, va Xudoning g‘azabi ularga qarshi alangalanib ketdi, chunki U osmondan ularga yuborgan nurni qabul qilishni istamadilar. Rabbiylari nega kelmaganini tushuna olmagan o‘sha sodiq, hafsalasi pir bo‘lgan kishilar zulmatda qoldirilmadilar. Ular yana bashoratli davrlarni tadqiq qilish uchun Muqaddas Kitoblariga yo‘naltirildilar. Rabbimizning qo‘li raqamlardan olindi, va xato tushuntirib berildi. Ular bashoratli davrlar 1844-yilgacha yetib borishini ko‘rdilar, va bashoratli davrlar 1843-yilda tugaganini ko‘rsatish uchun o‘zlari keltirgan ayni dalil, ularning 1844-yilda nihoyasiga yetishini isbotlashini angladilar. Xudoning Kalomidan tushgan nur ularning holatiga porladi, va ular bir kutish vaqtini kashf etdilar — ‘Garchi u [vahiy] kechiksa ham, uni kut.’ Masihning darhol kelishiga bo‘lgan sevgilarida ular vahiydagi kechikishni ko‘zdan qochirgan edilar; bu esa haqiqatan kutayotganlarni namoyon etish uchun belgilangan edi. Yana ularning bir vaqt nuqtasi bor edi. Shunga qaramay, men ko‘rdimki, ularning ko‘plari 1843-yilda o‘z e’tiqodlarini belgilagan o‘sha g‘ayrat va quvvat darajasiga ega bo‘lish uchun o‘zlarining qattiq hafsalapirliklaridan yuqoriga ko‘tarila olmadilar.” Early Writings, 236.
In fulfillment of the parable, the Millerites “had overlooked the tarrying of the vision,” but they were “again” “led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained.” Daniel was led to the Bible and the “hand of the Lord” was removed from “the prophetic periods,” and when Daniel as a doer, not simply a hearer, by active faith proved that he understood the message of Jeremiah and Moses by fulfilling the directions given in Leviticus twenty-six as well as the remedy and resolution of the scattered condition of God’s people, then the “explanation,” was given to Daniel.
Masalning bajo keltirilishida, milleritchilar “vahiy kechikishini ko‘zdan qochirgan edilar,” ammo ular “yana” “payg‘ambarlik davrlarini tadqiq qilish uchun Muqaddas Kitoblariga yo‘naltirildilar. Egamizning qo‘li raqamlardan olib tashlandi, va xato tushuntirib berildi.” Doniyor Muqaddas Kitobga yo‘naltirildi va “Egamizning qo‘li” “payg‘ambarlik davrlaridan” olib tashlandi; va Doniyor faqat eshituvchi emas, balki bajo keltiruvchi sifatida, faol imon orqali, Levilar kitobining yigirma oltinchi bobida berilgan ko‘rsatmalarni, shuningdek, Xudoning xalqining tarqalgan holatiga doir chora va yechimni bajo keltirish orqali, Yeremiyo va Musoning xabarini tushunganini isbotlaganida, o‘shanda Doniyorga “tushuntirish” berildi.
When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.
So‘nggi kunlarda bir yuz qirq to‘rt ming kishi masalning kechikish vaqtini uning yakuniy va eng mukammal ado bo‘lishida to‘ldirganlarida, ular buni “hayvon suratining shakllantirilishi” ularning buyuk sinovi bo‘lgan bir davrda amalga oshiradilar.
We will continue these thoughts in the next article.
Bu fikrlarni keyingi maqolada davom ettiramiz.
“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons 69.
“‘Hosil pishib yetilganda, u darhol o‘roqni ishga soladi, chunki o‘rim-yig‘im vaqti kelgan bo‘ladi.’ Masih O‘z jamoatida O‘zining namoyon bo‘lishini zo‘r sog‘inch bilan kutmoqda. Masihning fe’l-atvori Uning xalqida mukammal ravishda qayta aks etganda, o‘shanda U ularni O‘ziniki sifatida olish uchun keladi.” Christ’s Object Lessons, 69.
“It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.
“Dunyoni qoplab turgani — bu Xudoni noto‘g‘ri anglash zulmatidir. Odamlar Uning fe’l-atvori haqidagi bilimlarini yo‘qotmoqdalar. U noto‘g‘ri tushunilgan va noto‘g‘ri talqin qilingan. Ayni vaqtda Xudodan bo‘lgan bir xabar e’lon qilinishi kerak — ta’sirida yorituvchi va qudratida najot beruvchi bir xabar. Uning fe’l-atvori ayon qilinishi lozim. Dunyoning zulmatiga Uning ulug‘vorligining nuri, Uning yaxshiligi, rahm-shafqati va haqiqatining nuri sochilishi kerak.”
“This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.” Isaiah 40:9, 10.
“Bu Ishayo payg‘ambar quyidagi so‘zlarda bayon etgan ishdir: ‘Ey xushxabar keltiruvchi Quddus, ovozingni kuch bilan ko‘targin; uni ko‘targin, qo‘rqma; Yahudo shaharlariga: Mana Xudoyingiz! Mana, Rabbiy Xudo qudratli qo‘l bilan keladi, va Uning bilagi U uchun hukmronlik qiladi; mana, Uning mukofoti O‘zi bilan birgadir, va Uning ishi O‘zining oldidadir.’ Ishayo 40:9, 10.”
“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.
“Kuyovning kelishini kutayotganlar xalqqa: ‘Mana, sizlarning Xudoyingiz’, deb aytishlari kerak. Mehr-shafqat nurlarining so‘nggi yog‘dulari, dunyoga berilishi lozim bo‘lgan rahm-shafqatning oxirgi xabari — Uning sevgi xarakterining vahiy etilishidir. Xudoning farzandlari Uning ulug‘vorligini namoyon etishlari kerak. Ular o‘z hayoti va fe’l-atvorida Xudoning inoyati ular uchun nima qilganini oshkor etishlari lozim.” Masihning masallaridan saboqlar, 415.