And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
O‘sha zamonlarda janub podshohiga qarshi ko‘plar bosh ko‘taradilar; shuningdek, xalqing orasidagi zo‘ravonlar vahiyyi qaror toptirish uchun o‘zlarini ko‘taradilar; ammo ular yiqiladilar. Doniyor 11:14.
The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.
“Ta’limot” so‘zi xristianlik kontekstida Muqaddas Kitobning qaror topgan haqiqatlarini anglatadi. O‘zlarini xristian deb e’tirof etuvchi turli tashkilotlar Muqaddas Kitobga oid ta’limotlar deb belgilaydigan turli to‘plamlarga egadirlar, ammo faqat bitta Haqiqat mavjud. “Mutlaq haqiqat” bilan “plyuralizm” o‘rtasidagi farq ayni paytda bizning ko‘rib chiqish doiramizdan tashqaridagi mavzudir.
Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.
Shunda Pilat Unga dedi: Demak, Sen Shohmisan? Iso javob berdi: Sen aytayotganingdek, Men Shohman. Men buning uchun tug‘ilganman va buning uchun dunyoga kelganman — haqiqatga guvohlik berish uchun. Haqiqatdan bo‘lgan har bir kishi Mening ovozimni eshitadi. Pilat Unga dedi: Haqiqat nima? Va buni aytgach, u yana yahudiylarning oldiga chiqib, ularga dedi: Men Unda hech qanday ayb topmayapman. Yuhanno 18:37, 38.
Truth is God’s Word; it is His voice and it is Christ Himself.
Haqiqat — Xudoning Kalomidir; u Uning ovozidir va u Masihning O‘zidir.
“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. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Biz o‘zimiz uchun nasroniylik nimadan iborat ekanini, haqiqat nima ekanini, biz qabul qilgan imon nima ekanini, Muqaddas Kitobning qoidalari — bizga oliy hokimiyat tomonidan berilgan qoidalar — nimaligini bilmog‘imiz kerak. O‘z imonini asoslaydigan sababsiz, masalaning haqiqatiga doir yetarli dalillarsiz ishonadiganlar ko‘p. Agar ularga o‘zlarining avvaldan shakllangan qarashlariga uyg‘un keladigan biror g‘oya taqdim etilsa, uni qabul qilishga darhol tayyor bo‘ladilar. Ular sababdan oqibatga qarab mulohaza yuritmaydilar, ularning imoni chinakam poydevorga ega emas, va sinov vaqtida o‘zlari qum ustiga qurganliklarini bilib qoladilar.
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Muqaddas Yozuvlar haqidagi o‘zining hozirgi nomukammal bilimidan qanoatlanib, buni najoti uchun yetarli deb o‘ylab taskin topgan kishi halokatli aldovda taskin topmoqda. Muqaddas Yozuvga asoslangan dalillar bilan puxta qurollanmaganlar ko‘p; shuning uchun ular xatoni farqlay olmaydilar va haqiqat sifatida tiqishtirilgan barcha urf-odat hamda xurofotni mahkum eta olmaydilar. Shayton Masih xushxabarining soddaligini buzish uchun Xudoga sajda-ibodatga o‘z g‘oyalarini kiritgan. Hozirgi haqiqatga ishonishini da’vo qiladiganlarning ko‘pchiligi azizlarga bir karra topshirilgan imon nimadan iborat ekanini — sizlardagi Masih, ulug‘vorlik umidi ekanini — bilmaydilar. Ular eski chegara-belgilarni himoya qilayapmiz, deb o‘ylaydilar, ammo ular iliq va befarqdirlar. Ular o‘z tajribalariga sevgi va imonning haqiqiy fazilatini singdirish hamda unga ega bo‘lish nimani anglatishini bilmaydilar. Ular Muqaddas Kitobni yaqindan tadqiq qiluvchilar emas, balki dangasa va e’tiborsizdirlar. Muqaddas Yozuv oyatlari yuzasidan fikrlar ixtilofi paydo bo‘lganda, maqsad bilan o‘rganmagan va nimaga ishonishini qat’iy belgilamagan ana shular haqiqatdan yuz o‘giradilar. Biz barchaga ilohiy haqiqatni sinchiklab surishtirish zarurligini singdirishimiz kerak, toki ular haqiqat nima ekanini haqiqatan ham bilsinlar. Ba’zilar o‘zlarini juda bilimdon deb biladilar va ish uchun, Xudo uchun hamda Masih jonini bergan insonlar uchun, go‘yo Xudoni hech qachon tanimagandek, endi ortiqroq g‘ayratga ham, alangalovchi muhabbatga ham ega bo‘lmasalar-da, o‘z ahvollaridan mamnun bo‘ladilar. Ular Muqaddas Kitobni uning iligi va moyini o‘z jonlariga singdirish [maqsadida] o‘qimaydilar. Ular buni Xudoning ularga gapirayotgan ovozi deb his qilmaydilar. Ammo najot yo‘lini anglamoqchi bo‘lsak, agar Solihlik Quyoshining nurlarini ko‘rmoqchi bo‘lsak, Muqaddas Yozuvlarni maqsad bilan o‘rganishimiz kerak, chunki Muqaddas Kitobning va’dalari va bashoratlari ilohiy qutqarish rejasiga ulug‘vorlikning ravshan nurlarini sochadi; bu ulug‘ haqiqatlar esa aniq tushunilmagan.” The 1888 Materials, 403.
We are required to know what those doctrines are, and how to present, establish and defend those truths.
Biz o‘sha ta’limotlar nimalardan iborat ekanini, shuningdek, o‘sha haqiqatlarni qanday bayon etish, asoslab berish va himoya qilishni bilishga majburmiz.
“It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.
“Hozir bizga kimdir yakka holda turishga majbur bo‘lishi mumkinligi ehtimoldan yiroqdek tuyuladi; ammo agar Xudo men orqali biror marta gapirgan bo‘lsa, shunday vaqt keladiki, biz Uning nomi uchun kengashlar oldiga va minglar huzuriga olib chiqilamiz, va har bir kishi o‘z e’tiqodining sababini bayon etishga majbur bo‘ladi. Shunda haqiqat uchun egallangan har bir nuqtai nazar eng qattiq tanqid ostiga olinadi. Demak, biz Xudoning kalomini o‘rganishimiz kerakki, himoya qilayotgan ta’limotlarimizga nega ishonishimizni bilaylik. Biz Yahovaning tirik kalomlarini sinchkovlik bilan tadqiq etishimiz lozim.” Review and Herald, 1888-yil 18-dekabr.
In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.
“minglar” oldiga olib kelinish uchun oxirgi kunlarda haqiqatning ayrim himoyachilari televizion yoki veb-eshittirishlar kabi vositalarda haqiqatni himoya qilishga majbur bo‘lishlari ravshandir. Aks holda, bir yuz qirq to‘rt ming kishi tomonidan berilgan guvohlikka minglar qanday guvoh bo‘la olardi? Biz targ‘ib qiladigan ta’limotlar e’tiqodimizning asosini belgilaydi.
“The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.
“Jamoat a’zolari har biri alohida sinovdan o‘tkazilib, isbotlanadi. Ular shunday sharoitlarga qo‘yiladilarki, haqiqatga shahodat berishga majbur bo‘ladilar. Ko‘plar kengashlar va sudlar oldida, ehtimol alohida va yolg‘iz holda, so‘zlashga chaqiriladi. Bunday tang holatda ularga yordam bergan bo‘lishi mumkin bo‘lgan tajribani ular qo‘lga kiritishni e’tiborsiz qoldirganlar, va ularning jonlari behuda sarflangan imkoniyatlar hamda e’tiborsiz qoldirilgan imtiyozlar uchun nadomat yukidan og‘irlashadi.” Testimonies, 5-jild, 463.
God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what we believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.
Xudoning Kalomi hech qachon muvaffaqiyatsizlikka uchramaydi; shuning uchun agar biz bir yuz qirq to‘rt ming safiga kiritilmoqchi bo‘lsak, nimaga ishonishimizni Xudoning Kalomida yozilgan narsaga asoslanib bilishimiz kerak. Xudoning xalqi o‘zi ishonadigan ta’limotlarni izohlashga majbur bo‘ladigan sinov vaqti yetib kelishidan oldin, Xudo O‘z Kalomini tanqidiy o‘rganishga O‘z xalqini majbur etish uchun xatolarning kirib kelishiga yo‘l qo‘yadi.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
“Xudoning xalqi orasida hech qanday bahs-munozara yoki hayajon yo‘qligi, ularning sog‘lom ta’limotni mahkam tutib turganliklarining qat’iy dalili deb qaralmasligi kerak. Ular haqiqat bilan xatoni aniq ajratib ko‘rmayotgan bo‘lishlari mumkinligidan qo‘rqish uchun asos bor. Muqaddas Yozuvlarni tadqiq etish natijasida hech qanday yangi masalalar ko‘tarilmaganda, odamlarni haqiqatga ega ekanliklariga ishonch hosil qilish uchun Muqaddas Kitobni o‘zlari izlab tekshirishga undaydigan fikr tafovuti yuzaga kelmaganda, qadimgi zamonlarda bo‘lgani kabi, hozir ham ko‘plar an’anaga yopishib oladilar va nima ekanini bilmagan holda sajda qiladilar.”
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
“Menga ko‘rsatildiki, hozirgi haqiqatni bilamiz, deb e’tirof etayotganlarning ko‘plari nimaga ishonayotganlarini bilmaydilar. Ular o‘z e’tiqodlarining dalillarini tushunmaydilar. Ular hozirgi vaqt uchun bo‘lgan ishni to‘g‘ri qadrlamaydilar. Sinov vaqti kelganda, hozir boshqalarga va’z qilayotgan ayrim kishilar o‘zlari tutib turgan nuqtai nazarlarni tekshirib ko‘rganlarida, qoniqarli sabab keltira olmaydigan ko‘p narsalar borligini anglaydilar. Shunday sinovdan o‘tmagunlaricha, ular o‘zlarining nechog‘li katta johilligini bilmagan edilar. Jamoatda ham nimaga ishonayotganini tushunaman, deb o‘z-o‘zidan faraz qiladiganlar ko‘p; ammo bahs-munozara chiqmaguncha, ular o‘z zaifliklarini bilmaydilar. O‘xshash e’tiqoddagi kishilardan ajralib, o‘z e’tiqodini tushuntirish uchun yakka holda va yolg‘iz turishga majbur bo‘lganlarida, haqiqat deb qabul qilgan narsalari haqidagi tasavvurlari naqadar chalkash ekanini ko‘rib, hayratlanadilar. Shubhasizki, oramizda tirik Xudodan chekinish va insonlarga yuz burish, ilohiy donolik o‘rniga insoniy donolikni qo‘yish yuz berdi.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Xudo O‘z xalqini uyg‘otadi; agar boshqa vositalar samara bermasa, ular orasiga bid’atlar kirib keladi, va bu ularni elab, somonni bug‘doydan ajratadi. Rabbiy O‘z kalomiga ishonadiganlarning barchasini uyqudan uyg‘onishga chorlaydi. Bu vaqtga muvofiq bo‘lgan qimmatli nur keldi. Bu — ayni boshimizga kelib turgan xavf-xatarlarni ko‘rsatadigan Muqaddas Kitob haqiqatidir. Bu nur bizni Muqaddas Yozuvlarni tirishqoqlik bilan o‘rganishga va biz tutib turgan nuqtai nazarlarni nihoyatda sinchkovlik bilan tekshirishga yetaklashi kerak. Xudo haqiqatning barcha jihatlari va nuqtai nazarlari ibodat hamda ro‘za bilan puxta va qat’iy izlanishini istaydi. Imonlilar haqiqat nimadan iborat ekani haqidagi taxminlar va noaniq tasavvurlarda to‘xtab qolmasliklari kerak. Ularning imoni Xudoning kalomiga mustahkam asoslangan bo‘lishi lozimki, sinov vaqti kelganda va ular o‘z imonlari uchun javob berish maqsadida kengashlar oldiga olib kelinganda, ichlaridagi umidning sababini muloyimlik va qo‘rquv bilan bayon qila olsinlar.”
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Qoʻzgʻating, qoʻzgʻating, qoʻzgʻating. Biz dunyoga taqdim etayotgan mavzular biz uchun tirik haqiqat boʻlishi kerak. Biz eʼtiqodning asosiy aqidalari deb hisoblaydigan taʼlimotlarni himoya qilishda mutlaqo asosli boʻlmagan dalillardan foydalanishga hech qachon yoʻl qoʻymasligimiz muhimdir. Bunday dalillar muxolifni sukut saqlashga majbur qilishi mumkin, ammo ular haqiqatni sharaflamaydi. Biz shunday puxta dalillarni keltirishimiz kerakki, ular nafaqat raqiblarimizni sukutga keltirsin, balki eng yaqin va eng sinchkov tekshiruvga ham bardosh bera olsin. Oʻzlarini munozarachi sifatida tarbiyalaganlar orasida Xudoning kalomini xolislik bilan qoʻllamaslik xavfi kattadir. Muxolif bilan yuzma-yuz boʻlganimizda, faqat imonliga ishonch bagʻishlashni koʻzlash oʻrniga, mavzularni uning ongida ishonch-hosil qiladigan tarzda bayon etish bizning jiddiy saʼy-harakatimiz boʻlishi kerak.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.
“Insonning aqliy taraqqiyoti qanchalik bo‘lmasin, u bir lahza ham Muqaddas Yozuvlarni yanada buyukroq nur uchun chuqur va uzluksiz tadqiq etishga ehtiyoj yo‘q, deb o‘ylamasin. Biz xalq sifatida alohida-alohida holda bashoratning talabalari bo‘lishga da’vat etilganmiz. Xudo bizga taqdim etadigan har qanday nur nurlarini farqlay olishimiz uchun biz jiddiy hushyorlik bilan kuzatmog‘imiz lozim. Biz haqiqatning dastlabki yog‘dularini ilg‘ab olishimiz kerak; va ibodat bilan olib borilgan tadqiq orqali yanada ravshanroq nur olinishi mumkin, uni boshqalar oldiga ham keltirish mumkin.” Testimonies, 5-jild, 708.
The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.
Oxir-oqibatda bir yuz qirq to‘rt mingni tashkil etadigan “bashorat talabalar(i)” tez orada yuz beradigan yakshanba qonuni inqirozi va ta’qibini yuzaga keltiradigan yer yuzidagi hokimiyatlar bilan to‘qnashuvlaridan oldin “alohida-alohida sinalib, isbotlanadilar”. Sadoqatlilar avvalo Xudo tomonidan “uyg‘otiladi”. Uxlab qolgan bokiralar kechikish davrida tushib qolgan mudroq holatidan “uyg‘otiladi”. Agar ular Xudo 2023 yilning iyul oyidan buyon tarqatib kelinayotgan maqolalar orqali taqdim etgan xabar bilan uyg‘onmasalar, unda Xudo ular orasiga “bid’atlar”ning “kirib kelishiga” yo‘l qo‘yadi; bu esa elash jarayoni orqali bug‘doy bilan begona o‘tlarning ajralishini yakunlaydi. Biz hozir ana shu elash jarayonidamiz.
There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.
Zamonaviy Rimning to‘g‘ri aniqlanishi borasidagi bahsni kuzatib kelganlar uchun uchta imkoniyat mavjud. Birinchi imkoniyat shuki, Zamonaviy Rim — Amerika Qo‘shma Shtatlaridir; ikkinchisi shuki, Zamonaviy Rim — papalik hokimiyatidir; uchinchi imkoniyat esa, avvalgi ikkala qarash ham noto‘g‘ri bo‘lib, Doniyor kitobining o‘n birinchi bobidagi o‘n to‘rtinchi oyatda o‘zlarini ulug‘laydigan, yiqiladigan va vahiy-ni barpo etadigan Doniyor xalqining talonchilari orqali boshqa bir hokimiyat ifodalanganidir.
I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic Word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic Word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.
Men shuni ta’kidlaymanki, Zamonaviy Rim papalik hokimiyatimi yoki Amerika Qo‘shma Shtatlarimi, degan ixtilof ushbu harakat ichiga Uning xalqini O‘zining bashoratli Kalomini tadqiq etishga majbur etish maqsadida kirib kelishiga yo‘l qo‘yilgan. Xudo bu bahs-munozarani O‘z rahm-shafqatining bir zohiri sifatida yuzaga keltirdi. Men shuni ta’kidlaymanki, bu ixtilof Zamonaviy Rim masalasida kim haq, kim nohaq ekanini shunchaki aniqlashdan ko‘ra, ko‘proq Uning xalqini kelayotgan inqirozga tayyorlash bilan bog‘liqdir. Bu ixtilofga Xudo tomonidan yo‘l qo‘yildi va u shunday rejalashtirildiki, ko‘rishni istagan har kim uchun, Uning bashoratli Kalomi haqidagi o‘z shaxsiy tushunchasi to‘liq emasligi yoki noto‘g‘ri ekanini namoyon etsin. Shuning uchun bu bahs Xudoning rahm-shafqatining dalilidir.
The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.
Bu bahs nafaqat “sening xalqingning qaroqchilari” orqali ifodalangan qudrat kim ekanini aniqlash masalasini, balki ushbu bahsning har ikkala tomoni ham qo‘llab-quvvatlayotganini da’vo qiladigan “qator ustiga qator” metodologiyasi to‘g‘ri tatbiq etilayotgani-yo‘qligini ham o‘z ichiga oladi. “Qator ustiga qator” metodologiyasi bilan bog‘liq bo‘lgan bashoratli qoidalar bug‘doy bilan begona o‘tlarni ajratish jarayonining bir qismi bo‘ladigan alohida bashoratli tamoyillarni o‘z ichiga oladi. Menimcha, mazkur hozirgi bahsda noto‘g‘ri tushunilayotgan “qator ustiga qator” metodologiyasining uch unsuri shulardir: Masih Haqiqat sifatida, Masih Alfa va Omega sifatida, hamda bashoratning uch karra tatbiqi.
Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.
Oxir-oqibat, Doniyor 11-bobning o‘n to‘rtinchi oyatini noto‘g‘ri tushunishda qat’iy turuvchilar o‘z ta’limotiy pozitsiyalarini shaxsiy talqinga asoslaganlari ayon bo‘ladi.
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.
Bizda yana yanada mustahkamroq bashorat kalomi ham bor; sizlar zulmatli joyda porlab turgan chiroqqa quloq tutgandek, to tong yorishib, tong yulduzi qalblaringizda ko‘tarilguncha, unga quloq tutishingiz yaxshi bo‘lur. Avvalo shuni bilinglarki, Muqaddas Yozuvdagi hech bir bashorat hech kimning o‘zicha talqin qilinadigan narsa emas. Chunki bashorat qadimda inson irodasi bilan keltirilgan emas; balki Xudoning muqaddas odamlari Muqaddas Ruh tomonidan harakatga keltirilgan holda so‘zlaganlar. 2 Butrus 1:19–21.
In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.
O‘n to‘rtinchi oyat yuzasidan bahsda men “shaxsiy talqin” deb tushunadigan narsaning bir misoli The Great Controversy asarida uchraydi.
“As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.
“Shanba kuni butun xristian olami bo‘ylab bahsning alohida markaziy nuqtasiga aylanganidek, diniy va dunyoviy hokimiyatlar yakshanba kuniga rioya etishni majburan joriy qilish uchun birlashganlarida, oz sonli bir ozchilikning ommaviy talabga bo‘ysunishdan qat’iy bosh tortishi ularni umumiy nafrat obyektiga aylantiradi. Cherkov muassasasiga va davlat qonuniga qarshi turgan ana shu ozchilikka toqat qilib bo‘lmaydi, deb ta’kidlanadi; butun xalqlar tartibsizlik va qonunsizlikka giriftor bo‘lgandan ko‘ra, aynan ular azob chekishi afzal, deb da’vo qilinadi. Xuddi shu dalil ko‘p asrlar muqaddam Masihga qarshi «xalq boshliqlari» tomonidan ham ilgari surilgan edi. «Biz uchun ma’qulroqki, — degan edi makkor Qayafa, — xalq uchun bir odam o‘lsin-u, butun millat halok bo‘lmasin». Yuhanno 11:50. Bu dalil qat’iy va hal qiluvchi bo‘lib ko‘rinadi; va nihoyat, to‘rtinchi amrning Shanbasini muqaddas tutadiganlarga qarshi farmon chiqariladi, ularni eng og‘ir jazoga loyiq deb e’lon qiladi hamda ma’lum bir vaqtdan keyin xalqga ularni o‘limga mahkum etish erkinligini beradi. Qadimgi Dunyodagi rimchilik va Yangi Dunyodagi murtad protestantizm Xudoning barcha amrlarini hurmat qiladiganlarga nisbatan shunga o‘xshash yo‘l tutadi”. Buyuk kurash, 615.
“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White, Europe is identified as the Old World and the Americas are the New World.
“Xristian olami” butun dunyo bo‘ylab nasroniylar jamoasini yoki nasroniylar ko‘pchilikni tashkil etadigan mamlakatlar va madaniyatlarning yig‘ma tanasini anglatadi. Bu atama ko‘pincha nasroniylik hukmron din bo‘lgan va madaniyatga, qonunlarga hamda ijtimoiy me’yorlarga sezilarli darajada ta’sir ko‘rsatgan dunyo qismlarini ifodalash uchun ishlatiladi. Xristian olami nasroniylikning o‘z izdoshlarining soni, madaniy ta’siri va tarixiy ahamiyati nuqtayi nazaridan global miqyosdagi keng qamrovini o‘z ichiga oladi. Ellen White CD-ROM’ida mavjud bo‘lgan takrorlarni olib tashlamagan holda, “Xristian olami” so‘zi bir yuz yetmish olti marta uchraydi. Geografik jihatdan Opa-singil Uayt xristian olamini, umuman olganda, Yevropa va Amerikalar deb ko‘rsatadi. Opa-singil Uayt kontekstida Yevropa Eski Dunyo, Amerikalar esa Yangi Dunyo sifatida ko‘rsatiladi.
“But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.
“Ammo qo‘zichoqnikiga o‘xshash shoxlari bo‘lgan mahluq ‘yerdan ko‘tarilib kelayotgan’ holda ko‘rildi.” O‘zini barpo etish uchun boshqa hokimiyatlarni ag‘darish o‘rniga, shu tarzda ifodalangan xalq oldin egallanmagan hududda paydo bo‘lishi hamda asta-sekin va tinch yo‘l bilan o‘sib borishi kerak edi. Demak, u Eski Dunyoning gavjum va o‘zaro kurashayotgan millatlari orasida — “xalqlar, olomonlar, millatlar va tillar”ning o‘sha to‘lqinli dengizida — paydo bo‘la olmas edi. Uni G‘arbiy Qit’adan izlash lozim edi.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.
“Yangi Dunyodagi qaysi xalq 1798-yilda hokimiyat sari yuksalib, kuch-qudrat va buyuklik va’dasini berar hamda dunyoning e’tiborini o‘ziga tortar edi? Ramzning tatbiqi hech qanday savolga o‘rin qoldirmaydi. Bitta xalq, va faqat bitta xalqgina, ushbu bashoratning tafsilotlariga mos keladi; u shubhasiz Amerika Qo‘shma Shtatlarini ko‘rsatadi.” The Great Controversy, 441.
The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.
Biz ko‘rib chiqayotgan paragrafdagi so‘nggi jumla shunday fikrni ilgari surish uchun qo‘llanilgan: “Eski Dunyodagi romanizm va Yangi Dunyodagi murtad protestantizm” iborasi “Eski Dunyo romanizmi”ni Zulmat Asrlari davridagi papalik sifatida, Qo‘shma Shtatlarni esa (murtad protestantizmni) “Yangi Dunyodagi murtad protestantizm” iborasi bilan ifodalangan Zamonaviy Rim sifatida aynanlashtirmoqda, degan fikr. “Eski” o‘tgan tarix deb, “Yangi” esa zamonaviy yoki hozirgi tarix deb ta’riflanadi. Bu tatbiq Sister White’ning ham xristian olami, ham Eski va Yangi dunyo haqidagi qaror topgan tushunchasini buzib talqin qiladi.
Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).
Bu jumlani o‘tgan va kelajak tarix nuqtayi nazaridan qo‘llaydiganlar, Sister White nazarda tutgan ma’noga to‘g‘ridan-to‘g‘ri zid ravishda “xususiy talqin”ni ilgari suradilar. Da’vo shundan iboratki, “Eski Dunyo” o‘tgan tarixni, “Yangi” esa zamonaviy yoki hozirgi tarixni (Yangi) ifodalaydi.
The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”
Matnda shunday deyilgan: “ta’qib qiladi”. Romanizm va murtad Protestantizm “ilohiy amrlarning barchasini hurmat qiladiganlarga nisbatan o‘xshash yo‘l tutadi”. Matndagi Eski Dunyo — Yevropa, Yangi Dunyo esa — Amerikalardir. Sister White butun dunyo yakshanba qonuni sinoviga duch kelishini, Romanizm Yevropadagi quvg‘inlarda boshchilik qilishini, murtad Protestantizm esa Amerikalardagi quvg‘inlarda boshchilik qilishini ta’lim bermoqda. Amerikalar va Yevropa “Xristian olami” deb ta’riflanadigan hududlardir. Ham Romanizm, ham murtad Protestantizm “ilohiy amrlarning barchasini hurmat qiladiganlarga nisbatan o‘xshash yo‘l tutadi”.
“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.
“Quvib boradi” iborasi har ikkala kuch tomonidan kelajakdagi bir harakatni bildiradi va Qadimgi Dunyo rimchiligi Zulmat Asrlaridagi papalik hokimiyati ekanini taxmin qilish grammatik jihatdan imkonsizdir. Har ikkala kuch amalga oshiradigan quvg‘in kelasi zamondadir. Ushbu iboraning ta’rifi “quvib boradi” bo‘lib, u biror narsaga erishish yoki uni qo‘lga kiritish niyati bilan uning ortidan borishni yoki uni quvishni anglatadi. Bu, shaxs yoki guruhning bir maqsad yoxud vazifani faol ravishda izlashga bel bog‘lagan kelajakdagi harakatini anglatadi.
The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.
Ushbu ibora turli kontekstlarda qo‘llanilishi mumkin: “U tibbiyot sohasida faoliyat yuritishni ko‘zlaydi”, ya’ni u tibbiyot mutaxassisi bo‘lish yo‘lida harakat qilishni rejalashtiradi. “U muhandislik bo‘yicha daraja olishni ko‘zlaydi”, bu esa uning oliy ta’lim muassasasida muhandislikni o‘rganish niyatida ekanini bildiradi. “Jamoa loyihani yakuniga yetguncha davom ettiradi”, bu jamoa loyiha tugaguniga qadar uning ustida ishlashda davom etishini anglatadi. “Ular kompaniyaga qarshi sud tartibida chora ko‘rishni ko‘zlaydi”, ya’ni ular e’tiroz yoki adolat izlash masalasini hal etish uchun huquqiy choralar ko‘rish niyatida. Umuman olganda, “ko‘zlaydi” iborasi qat’iyat, sadoqat va kelajakda muayyan maqsad yoki natijaga erishish bo‘yicha aniq niyatni anglatadi.
The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.
Eski Dunyoning Romanizmi o‘tib ketgan tarix, deb ta’lim berish uchun qo‘llaniladigan xususiy talqin, keyinchalik bashoratning uch karra tatbiq etilishining noto‘g‘ri qo‘llanishini qo‘llab-quvvatlovchi bir tayanch sifatida ishlatiladi. U, Rimning uch karra tatbiqi butparast Rimni, undan keyin papalik Rimini va so‘ng uchta Rimning uchinchisi sifatida Amerika Qo‘shma Shtatlarini ifodalaydi, deb da’vo qiladi. Shunga juda o‘xshash nuqsonli tatbiq 2001-yil 11-sentabrdan ko‘p o‘tmay, bir guruh Yoel kitobi masalasi tufayli harakatdan ajralib chiqqanida qo‘llanilgan edi.
The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.
Shundan so‘ng bahs Kanadadagi lager yig‘ilishida boshlandi; u yerda uch qayg‘uning uch karra qo‘llanishi Yo‘el kitobiga singdirilib, uchinchi qayg‘udagi Islom birinchi bobning oltinchi oyatida yurtga qarshi kelgan xalq, deb ta’lim berildi. O‘sha xalq papalik Rimidir, biroq bu xalq Islom edi, degan da’vo bilan xususiy talqin kiritildi. Uch qayg‘uning uch karra qo‘llanishi 2001-yil 11-sentabrning qudrati sifatida Islomni belgilab qo‘ygan edi, va yangi xususiy talqin Yo‘elning birinchi bobidagi papalik hokimiyati aslida Islom ekanini qat’iy ilgari surdi. Yo‘el kitobida papalik hokimiyatining to‘g‘ri aniqlanishini rad etgan xususiy talqin uch qayg‘uning noto‘g‘ri qo‘llanishi bilan quvvatlantirildi. Endi esa papalik hokimiyatini chetga surib, uning o‘rniga Amerika Qo‘shma Shtatlarini qo‘yuvchi yana bir xususiy talqin kiritilmoqda.
The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.
Bo‘lgan narsa — yana bo‘ladigan o‘sha narsadir; qilingan narsa esa — yana qilinadigan o‘sha narsadir; quyosh ostida yangi hech narsa yo‘q. Shunday biror narsa bormi-ki, uning haqida: “Qara, bu yangidir”, deb aytish mumkin bo‘lsin? U bizdan oldingi qadim zamonlardayoq allaqachon bo‘lgan. Voiz 1:9, 10.
The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.
Oxirgi kunlarning bahs-munozaralari eski bahslarning takrorlanishini ham o‘z ichiga oladi, va Doniyor kitobining o‘n birinchi bobi shimol podshohi timsoliga Uriah Smithning o‘z shaxsiy talqinini yuklagan bahsni o‘z ichiga oladi. U shunday qilish orqali Doniyor kitobining o‘n birinchi bobiga faqat zulmat keltirgan bir tushuncha yasadi. Bu oxirgi kunlarda takrorlanayotgan bahslar, ayniqsa, o‘rnatilgan haqiqatga shaxsiy talqinlarni qo‘llashning mevasini aniqlab bermoqda. Smith o‘zining “Daniel and the Revelation” kitobida aynan shuni qildi. Yoel kitobi haqidagi bahsda ham aynan shunday qilindi, va “The Great Controversy”dan olingan bir paragraf “Christendom” nimani anglatishi borasida dunyodagi hamda Ellen White yozuvlaridagi ta’rifni chetlab o‘tganda, shu bilan birga “will pursue” iborasi kelajakdagi voqeani bildirishini ko‘rsatadigan grammatikaning asosiy qoidalari rad etilganda, ayni shu dinamikalar ishga solinmoqda. Ana shu nuqtayi nazardan kelib chiqib, “Old World” papalik hokimiyatining 538 yildan 1798 yilgacha bo‘lgan tarixi degan nuqsonli tushuncha keyin bashoratning uch karra qo‘llanilishi ta’rifining o‘rnatilgan tushunchasiga qarshi bahslashish uchun ishlatiladi.
“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.
“Xudo bashoratli tarixda o‘tmishda amalga oshishi lozim deb belgilagan hamma narsa amalga oshdi, va hali kelishi lozim bo‘lgan hamma narsa ham o‘z tartibida amalga oshadi. Xudoning payg‘ambari Doniyor o‘z o‘rnida turibdi. Yuhanno o‘z o‘rnida turibdi. Vahiy kitobida Yahudo qabilasining Arsloni bashorat tadqiqotchilariga Doniyor kitobini ochib berdi, va shu tariqa Doniyor o‘z o‘rnida turibdi. U o‘z guvohligini beradi — Rabbiy unga vahiyda ochib bergan, biz esa ularning amalga oshishining ayni bo‘sag‘asida turganimizda bilishimiz kerak bo‘lgan ulug‘ va tantanavor voqealar haqidagi guvohligini.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Messages, book 2, 109.
“Tarixda ham, bashoratda ham Xudoning Kalomi haqiqat bilan xato o‘rtasidagi uzoq davom etgan kurashni tasvirlaydi. Bu kurash hanuz davom etmoqda. Ilgari bo‘lgan narsalar yana takrorlanadi. Eski bahslar qayta jonlanadi, va yangi nazariyalar tinimsiz paydo bo‘lib turadi. Ammo o‘z e’tiqodi va bashoratning amalga oshishida birinchi, ikkinchi va uchinchi farishtalarning xabarlarini e’lon qilishda ishtirok etgan Xudoning xalqi qayerda turganini biladi. Ular nozik oltindan ham qadrliroq bo‘lgan bir tajribaga egadirlar. Ular qoya singari sobit turishlari, ishonchlarining ibtidosini oxirigacha mahkam saqlashlari kerak.” Selected Messages, 2-kitob, 109.
It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.
Opa Uayt xonim Pavlusning “ishonchlarining boshlanishi”ni adventizmning poydevor haqiqatlari deb belgilashini osongina ko‘rsatish mumkin. Millerchilar “sening xalqingning qaroqchilari” papa hokimiyati ekanini o‘rgatganlar, va 1989 yildan boshlab yuz qirq to‘rt mingliklar harakati bu ramzning ayni shu talqinini Millerchilar kabi qayta-qayta tasdiqlab kelgan. Endi esa “sening xalqingning qaroqchilari” kim ekani haqida “yangi nazariya” paydo bo‘ldi, va u eski bir bahsni qayta tiriltirdi, chunki u mustahkam o‘rnatilgan bashoratli ramzning noto‘g‘ri aniqlanishidan foydalanib, qum ustiga qurilgan bashoratli bir modelni bunyod etadi. Bu Smitning shaxsiy talqini bo‘lganmi, yoki Yo‘elning birinchi bobidagi millatga nisbatan noto‘g‘ri tatbiq bo‘lganmi, yoxud Amerika Qo‘shma Shtatlarining Zamonaviy Rim sifatida aniqlanishi bo‘lganmi — bu uchala xato ham oxirgi kunlarda papa Rimining to‘g‘ri tushunchasiga hujum qiladi, va shu tariqa ular Xudoning xalqi halok bo‘ladimi yoki yashab qoladimi, shuni aniqlab beradigan bashoratli vahiyga asos bo‘ladigan ramzga hujum qiladilar.
In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.
Kelajakda Yevropadagi romanizm va Amerikadagi murtad protestantizm, muqaddas tarix davomida bo‘lgani kabi, Shabbatni saqlovchilarni ta’qib qilishni “davom ettiradi”.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.
“Xudo O‘z xalqini uyg‘otadi; agar boshqa vositalar samara bermasa, ularning orasiga bid’atlar kirib keladi, va ular ularni elab, somonni bug‘doydan ajratadi. Rabbiy O‘z kalomiga ishonadiganlarning barchasini uyqudan uyg‘onishga da’vat etadi. Qimmatli nur kelgan, ayni shu zamonga muvofiq nur. Bu — ayni boshimizga kelib qolgan xavf-xatarlarni ko‘rsatadigan Muqaddas Kitob haqiqatidir. Bu nur bizni Muqaddas Yozuvlarni tirishqoqlik bilan o‘rganishga hamda biz tutib kelayotgan nuqtai nazarlarni eng sinchkovlik bilan tekshirishga yetaklashi kerak. Xudo haqiqatning barcha jihatlari va nuqtai nazarlari ibodat va ro‘za bilan puxta hamda sabot bilan tekshirib chiqilishini istaydi. Imonlilar haqiqat nimadan iborat ekani haqidagi farazlar va noaniq tasavvurlarda taskin topmasliklari kerak.” Gospel Workers, 299.
We will continue these thoughts in the next article.
Bu fikrlarni keyingi maqolada davom ettiramiz.