We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.
Hozir biz Advent tarixida Rimning turli ramzlari yuzasidan yuz bergan bahs-munozaralarning bashoratli chizig‘ini ko‘rib chiqmoqdamiz. Ayni paytda biz Doniyor kitobidagi “doimiy” masalasini ko‘rib chiqmoqdamiz. Bu bahs Adventizm poydevorlarining rad etilishini, Bashorat Ruhi hokimiyatining rad etilishini va Xudo tomonidan tanlangan xabarchining rad etilishini ifodalaydi. Millerning ishini rad etish, shuningdek, 1798-yilda Doniyor kitobi muhrsizlanganda bilimning ortishi natijasida yuzaga kelgan xabar haqidagi tushunchasiga Millerni yo‘naltirgan samoviy farishtalar tomonidan Millerga berilgan ko‘rsatmaning rad etilishini ham anglatadi.
Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in 2 Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s Word.
2 Salonikaliklardagi papa hokimiyatining ochilishiga to‘sqinlik qilgan kuchni (butparast Rimni) aniqlovchi haqiqatni rad etadiganlar, haqiqatni sevmasliklarini namoyon etadilar; va haqiqat sevgisini rad etganlari uchun ular yolg‘onni qabul qiladilar. Bu yolg‘on esa, o‘z navbatida, ularning ustiga kuchli aldanishni keltiradi. Yolg‘on sababdir, ular qabul qiladigan kuchli aldanish esa oqibatdir. Haqiqatga bo‘lgan muhabbatning yo‘qligi ularning undovidir. Yolg‘on mutlaq haqiqatga ishonadiganlarga qarama-qarshi ravishda, Muqaddas Kitob ta’limotini plyuralistik tarzda qabul qilish tanlovini ifodalaydi. Shuning uchun Ishayoning Pavlus tilga olgan kuchli aldanish haqidagi tasviri bitta aldanish sifatida emas, balki aldanishlar sifatida berilgan. Boshqa toifa esa haqiqatni sevadiganlar, mutlaq haqiqat asosini qabul qiladiganlar bo‘lib, Ishayo tomonidan Xudoning Kalomi oldida titraydiganlar deb ta’riflanadi.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.
Egamiz shunday deydi: Osmon Mening taxtimdir, yer esa oyoqlarimning tagkursisidir; Menga qurayotgan uyingiz qani? Va Mening orom oladigan joyim qani? Zero, bularning hammasini Mening qo‘lim yaratgan, va bularning hammasi shunday vujudga kelgan, deydi Egamiz. Lekin Men mana bu kishiga — kambag‘al, ruhi singan va Mening kalomimdan titraydigan kishiga nazar solaman. Ho‘kiz so‘yuvchi go‘yo odam o‘ldirgandekdir; qo‘zi qurbon qiluvchi go‘yo itning bo‘ynini kesgandekdir; nazr keltiruvchi go‘yo cho‘chqa qonini taqdim etgandekdir; xushbo‘y tutatqi tutatuvchi go‘yo butga duo qilgandekdir. Ha, ular o‘z yo‘llarini tanladilar, va ularning joni o‘z jirkanch ishlaridan zavqlanadi. Men ham ularning aldanishlarini tanlayman va qo‘rqqan narsalarini boshlariga keltiraman; chunki Men chaqirganimda hech kim javob bermadi, Men gapirganimda ular quloq solmadilar; balki ko‘z o‘ngimda yovuzlik qildilar va Menga manzur bo‘lmagan narsani tanladilar. Egamizning kalomidan titraydigan sizlar, Egamizning so‘zini eshitinglar: Mening nomim tufayli sizlardan nafratlangan, sizlarni quvib chiqargan birodarlaringiz: “Egamiz ulug‘lansin”, dedilar; ammo U sizning shodligingiz uchun zohir bo‘ladi, ular esa uyatga qoladilar. Ishayo 66:1–5.
Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.
Xudoning Kalomidan titraydiganlar Isroilning quvg‘in qilinganlaridir; ular oxirgi kunlarda bayroq timsolida tasvirlangan o‘shalardir.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
U xalqlar uchun bir bayroq ko‘taradi, Isroilning quvg‘in qilinganlarini jamlaydi va Yahudoning tarqalib ketganlarini yerning to‘rt burchagidan yig‘adi. Ishayo 11:12.
God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”
Xudo, buzilgan qurbonliklarni taqdim etayotgan toifa o‘zlari qurgan deb da’vo qilayotgan uyni aynan O‘zi barpo etganini bildirib qo‘yadi. “Bular Egamizning ma’badidir”, deb e’lon qilganlarida, ular ishonayotgan narsa ana shu uydir.
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.
Egamizning uyining darvozasida turib, u yerda mana bu so‘zni e’lon qil va ayt: Ey Yahudoning barchangiz, Egamizga sajda qilish uchun bu darvozalardan kirayotganlar, Egamizning so‘zini eshiting. Lashkarlar Egasi, Isroilning Xudosi, shunday deydi: Yo‘llaringizni va qilmishlaringizni tuzatinglar, shunda Men sizlarni bu joyda yashataman. Yolg‘on so‘zlarga ishonmanglar, ya’ni: “Egamizning ma’badi, Egamizning ma’badi, Egamizning ma’badi — mana shular”, demanglar. Yeremiyo 7:2–4.
Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.
“Yolg‘on so‘zlar”ga “ishonadiganlar” — yolg‘onga ishonadiganlardir. Rabbiy qurgan uy, Uning O‘zi yaratgan poydevor ustiga bunyod etilgan edi. Xudo chaqirganda javob berishdan bosh tortgan toifa o‘z yo‘llarini tanladi va jirkanchliklardan zavq oldi. Yeremiyo ichkarida yuriladigan faqat bitta yo‘l borligini aytgan bo‘lsa-da, ular ko‘plikda “yo‘llar”ni va “jirkanchliklar”ni tanladilar.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.
Egamiz shunday deydi: Yo‘llar ustida turinglar, ko‘ringlar va qadimiy so‘qmoqlar haqida so‘ranglar: yaxshi yo‘l qayerda ekanini bilib, o‘sha yo‘lda yuringlar, shunda jonlaringizga orom topasizlar. Ammo ular: “Biz u yo‘lda yurmaymiz”, dedilar. Men sizlarning ustingizga qo‘riqchilarni ham qo‘yib: “Karnay sadosiga quloq solinglar”, dedim. Ammo ular: “Biz quloq solmaymiz”, dedilar. Shuning uchun, ey xalqlar, eshitinglar, va bilib qo‘yinglar, ey jamoat, ular orasida nima borligini. Eshit, ey yer yuzi: mana, Men bu xalq ustiga kulfat keltiraman, ya’ni ularning o‘y-fikrlarining mevasini; chunki ular Mening so‘zlarimga ham, Mening qonunimga ham quloq solmadilar, balki uni rad etdilar. Shebadan Menga xushbo‘y tutatqi va uzoq yurtdan shirin qamish kelishidan Menga nima foyda? Kuydiriladigan qurbonliklaringiz maqbul emas, na qurbonliklaringiz Menga yoqimlidir. Yeremiyo 6:16–20.
In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.
O‘n beshinchi bobda, Yeremiyo quloqlari bo‘la turib ham quloq solmagan yovuz jamoatni “masxarachilar yig‘ini” deb ataydi. Bu jamoatga ham birinchi va ikkinchi farishtalar xabarlari tarixida, ham yana uchinchi farishta tarixida “qo‘riqchi” berilgan edi, biroq ular qadimiy yo‘llar bo‘lgan yaxshi yo‘lda yurishdan bosh tortdilar. Buning o‘rniga ular “yo‘llar”da yurdilar. Shu sababli Ishayo Xudo bir nechta aldanishlarni tanlashini ko‘rsatadi, chunki ular qadimiy yo‘llarning mutlaq yo‘li o‘rniga yolg‘on yo‘llarning ko‘pligini tanladilar. Ishayoning guvohligida bo‘lgani kabi, masxarachilar yig‘inining sajdasi ham Egamiz tomonidan rad etiladi. Oqsoqol Uayt Ishayodagi aldanishlarning ko‘pligini Pavlusning kuchli aldanishi bilan bevosita bog‘laydi va buni asosiy haqiqatlarning rad etilishi, ya’ni Egamiz O‘z uyini uning ustiga qurgan va qurayotgan poydevor doirasiga joylashtiradi.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Yuzaning ostini ko‘radigan, barcha insonlarning qalbini o‘qiydigan Zot, buyuk nurga ega bo‘lganlar haqida shunday deydi: ‘Ular o‘zlarining axloqiy va ruhiy ahvoli tufayli qayg‘uga tushmaydilar va dahshatga kelmaydilar.’ Ha, ular o‘z yo‘llarini tanladilar, va ularning joni o‘z jirkanch ishlaridan zavqlanadi. Men ham ularning aldanishlarini tanlayman va qo‘rqqan narsalarini boshlariga keltiraman; chunki Men chaqirganimda, hech kim javob bermadi; Men so‘zlaganimda, ular quloq solmadilar; balki ko‘z o‘ngimda yomonlik qildilar va Men xush ko‘rmagan narsani tanladilar.” “Xudo ularga kuchli adashishni yuboradi, toki ular yolg‘onga ishonsinlar”, chunki ular najot topishlari uchun “haqiqat sevgisini qabul qilmadilar”, “balki nohaqlikdan zavq oldilar.” Ishayo 66:3, 4; 2 Salonikaliklarga 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Samoviy Ustoz so‘radi: ‘Aqlni bundan kuchliroq qanday aldov chalg‘itishi mumkin: siz to‘g‘ri poydevor ustiga qurayotganingizga va Xudo ishlaringizni qabul qilayotganiga da’vo qilishingiz, holbuki, aslida siz ko‘p narsalarni dunyoviy siyosatga muvofiq amalga oshirib, Yahovaga qarshi gunoh qilayotgan bo‘lsangiz? Ey, bu naqadar buyuk aldanish, naqadar maftunkor bir vasvasaki, bir vaqtlar haqiqatni bilgan insonlar taqvodorlikning ruhini va qudratini emas, balki uning shaklini o‘shaning o‘zi deb adashtirganlarida; o‘zlarini boy, mol-dunyoga to‘lgan va hech narsaga muhtoj emasmiz deb o‘ylaganlarida, holbuki, aslida ular hamma narsaga muhtoj bo‘ladilar.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Xudo o‘z kiyimlarini dog‘siz saqlab kelayotgan sodiq xizmatkorlariga nisbatan o‘zgargani yo‘q. Ammo ko‘plar: ‘Tinchlik va omonlik’, deb faryod qilmoqdalar, holbuki to‘satdan halokat ularning ustiga kelmoqda. Agar chuqur tavba bo‘lmasa, agar insonlar e’tirof orqali o‘z qalblarini kamtar qilmasalar va haqiqatni Iso Masihda qanday bo‘lsa, shunday qabul qilmasalar, ular hech qachon osmon saltanatiga kirmaydilar. Saflarimizda poklanish yuz berganida, biz endi boymiz, mol-dunyomiz ko‘p, hech narsaga muhtoj emasmiz, deb maqtanib, beparvo xotirjamlikda qolmaymiz.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Kim chin dildan ayta oladi: ‘Bizning oltinimiz olovda sinalgandir; kiyimlarimiz dunyo tomonidan bulg‘anmagan’? Men Ustozimizning soxta deb atalgan solihlik kiyimlariga ishora qilayotganini ko‘rdim. U ularni yechib tashlab, ostidagi nopoklikni fosh qildi. So‘ng U menga dedi: ‘Ularning o‘z nopokligi va xarakterining chirkinligini kibr bilan berkitib qo‘yganlarini ko‘rmayapsanmi? “Sodiq shahar qanday qilib fohishaga aylangan!” Otamning uyi savdo-sotiq uyiga, ilohiy huzur va ulug‘vorlik tark etgan maskanga aylantirilgan! Ana shu sababli zaiflik bor, kuch esa yetishmaydi.’” Testimonies, 8-jild, 249, 250.
In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.
Mazkur parçada Yeremiyoning masxarachilar yig‘ini nodon bokiralar bo‘lgan Laodikiyaliklar sifatida aniqlanadi.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Aqilsiz bokira qizlar tomonidan ifodalangan Jamoatning holati, shuningdek, Laodikiya holati deb ham aytiladi.” Review and Herald, August 19, 1890.
The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.
Aqlsiz bokira qizlar Yarim tun faryodi kelganida o‘zlarida yog‘ yo‘qligini namoyon etadilar; o‘sha paytda ular qaysi yo‘ldan borishni tanlash borasidagi avvalgi o‘z tanlovlariga mos keladigan bir aldanishni qabul qiladilar, Yeremiyoning qadimiy yo‘llarini esa rad etadilar. Qadimiy yo‘llarda orom va tetiklanish topiladi, orom va tetiklanish esa keyingi yomg‘irdir.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Menga uchinchi farishtaning xabari yakunlanayotgan vaqtga ishora qilindi. Xudoning qudrati Uning xalqi ustida to‘xtab turgan edi; ular o‘z ishlarini ado etgan va oldilaridagi sinovli soatga tayyor bo‘lgan edilar. Ular kechki yomg‘irni, ya’ni Rabbimiz huzuridan keladigan tetiklanishni qabul qilgan edilar, va tirik guvohlik qayta jonlantirilgan edi. Oxirgi buyuk ogohlantirish hamma yerda yangragan edi, va u xabarni qabul qilmagan yer yuzi aholisini qo‘zg‘atib, g‘azabga keltirgan edi.” Early Writings, 279.
It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.
Muqaddas Ruhning to‘kilishi davrida haqiqatni sevmaydigan, shu bois haqiqat o‘rniga yolg‘onga ishonishni tanlagan nodon Laodikiyalik bokira qizlar ustiga kuchli adashish yog‘diriladi. Haqiqatni rad etish qonunni rad etishga tenglashtiriladi, chunki Xudoning qonuni Uning bashoratli qoidalarida mujassamdir.
“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.
“Vahiy yangi bir narsaning yaratilishi yoki ixtiro qilinishi emas, balki oshkor etilgungacha insonlar uchun noma’lum bo‘lgan narsaning namoyon bo‘lishidir. Injilda mujassam bo‘lgan buyuk va abadiy haqiqatlar tirishqoqlik bilan izlash va o‘zimizni Xudo oldida kamtar tutish orqali ochib beriladi. Ilohiy Ustoz haqiqatning kamtar izlanuvchisining ongini boshqaradi; va Muqaddas Ruhning yo‘l-yo‘riqi bilan Kalomning haqiqatlari unga ma’lum qilinadi. Va bilimning bundan ham ishonchliroq hamda samaraliroq yo‘li bo‘lishi mumkin emas. Najotkorning va’dasi shunday edi: ‘Qachonki U, ya’ni Haqiqat Ruhi kelganida, sizlarni butun haqiqatga boshlab boradi.’ Xudoning Kalomini tushunishimiz Muqaddas Ruhning ato etilishi orqali ro‘y beradi.
“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’
“Zaburchi shunday yozadi: «Yigit o‘z yo‘lini nima bilan pok tutadi? So‘zingga muvofiq unga amal qilish bilan. Seni butun qalbim bilan izladim: ey, meni amrlaringdan adashib ketishga yo‘l qo‘yma.... Ko‘zlarimni ochgin, toki qonuningdan ajoyib narsalarni ko‘rayin».”
“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.
“Bizga haqiqatni yashirin xazinani izlagandek izlash haqida nasihat berilgan. Rabbiy haqiqatning chin izlovchisiga idrokni ochadi; Muqaddas Ruh esa unga vahiy haqiqatlarini anglab yetishga imkon beradi. Zaburchining ko‘zlari ochilib, qonundan ajoyib narsalarni ko‘rishi uchun iltijo qilgani bilan nazarda tutgani ham mana shudir. Jon Iso Masihning kamolotlariga tashna bo‘lganda, ong yanada yaxshi olamning ulug‘vorliklarini anglashga qodir bo‘ladi. Biz Xudoning Kalomidagi haqiqatlarni faqat ilohiy Ustozning yordami bilangina tushuna olamiz. Masihning maktabida biz muloyim va kamtar bo‘lishni o‘rganamiz, chunki bizga xudojo‘ylik sirlarini anglash beriladi.” Sabbath School Worker, December 1, 1909.
To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.
So‘nggi yomg‘irning xabarini yoki uslubiyatini rad etish — Xudoning qonunini rad etishdir. Yeremiyo: “ular Mening so‘zlarimga ham, Mening qonunimga ham quloq solmadilar, balki uni rad etdilar”, deb aytganida, u Ho‘sheya bilan hamfikr bo‘lmoqda.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Mening xalqim bilim yetishmasligi sababli halok bo‘lmoqda; sen bilimni rad etganing uchun, Men ham seni rad etaman, va sen Menga ruhoniy bo‘lmaysan; o‘z Xudoyingning qonunini unutganing bois, Men ham sening farzandlaringni unutaman. Hosea 4:6.
The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.
Ahmoqlar rad etadigan bilim — bu Doniyor oxirzamonda sodir bo‘ladigan deb aniqlagan bilimning ortishidir. Oxirzamonda, ya’ni 1798-yilda, so‘ngra yana 1989-yilda oxirzamonda, Xudo o‘sha o‘zaro parallel bo‘lgan ikki avlodning har biri uchun poydevorni barpo etar ekan, foydalanishni tanlagan xabarchi orqali rasmiylashtirilgan bir bilim ortishi yuz berdi. Bu poydevor haqiqatlari o‘zlariga tegishli tarixlarning tanlangan xabarchilariga vahiy qilingan muayyan Muqaddas Kitob qoidalari asosida tartibga solingan edi; o‘sha poydevor haqiqatlari Yeremiyoning qadimiy yo‘llaridir va ular, oxir-oqibat, yarim tun va baland nidoning xabarlaridagi moyni ifodalovchi haqiqatlardir. So‘nggi yomg‘ir bir yuz qirq to‘rt mingning muhrlanishi tarixida Yarim tun nidosi xabarini paydo qiladi, undan keyin esa hanuz Bobilda bo‘lgan Xudoning boshqa suruvini yig‘ish tarixida baland nido xabarini paydo qiladi. So‘nggi yomg‘ir ham xabarning o‘zi, ham o‘sha xabarni paydo qiladigan metodologiyadir. Doniyor ta’kidlagan bilimning ortishi uch bosqichli sinov jarayonini boshlab beradi.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Va u dedi: Yo‘lingdan bor, ey Doniyor; chunki bu so‘zlar oxirzamon vaqtigacha yopiq va muhrlangan bo‘lur. Ko‘plar poklanur, oppoq qilinur va sinalur; ammo fosiqlar fosiqlik qilurlar; fosiqlardan hech biri anglamas, lekin donolar anglarlar. Doniyor 12:9, 10.
Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.
Doniyorning yovuzlari — Matto tilga olgan o‘zlarining Laodikiya holatini saqlab qolishni tanlagan nodon qizlardir. Ularning holati Doniyorning uch sinovining uchinchi bosqichida, dono ham, yovuz ham sinalganda, namoyon bo‘ladi. So‘nggi sinov — hukm ijro etiladigan joy bo‘lib, unda har ikkala toifa ham moyga ega-emasligini namoyon qiladi.
“Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Yana bu masallar hukmdan keyin hech qanday sinov muddati bo‘lmasligini o‘rgatadi. Xushxabarning ishi tugallanganda, darhol yaxshilar bilan yovuzlar o‘rtasidagi ajralish yuz beradi va har bir toifaning taqdiri abadiy belgilab qo‘yiladi.” Christ’s Object Lessons, 123.
The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.
Uchinchi sinovdagi xarakterning namoyon bo‘lishi sajda qiluvchilarni yo nodon Laodikiyalik, yo dono Filadelfiyalik sifatida aniqlaydi. Yakuniy sinov keyingi yomg‘ir xabari bilan birgalikda amalga oshiriladi; bu xabar keyingi yomg‘irning metodologiyasi orqali ayon qilingan. Keyingi yomg‘irning metodologiyasini rad etish jonni shunday bir holatga qo‘yadiki, bunda u keyingi yomg‘ir xabarini tushuna olmaydi. Xabar ham, metodologiya ham Ishayo tomonidan yakuniy sinov sifatida ko‘rsatilgan.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
U kimga ilm o‘rgatadi? Va kimga ta’limotni anglatadi? Sutdan ajratilganlarga, ko‘krakdan chiqarilganlarga. Chunki amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘lishi kerak. Zero, duduqlanuvchi lablar va boshqa til bilan U bu xalqqa so‘zlaydi. U shunday degan edi: “Mana shu oromdir, u bilan toliqqanga orom berdirishingiz mumkin; va mana shu tetiklikdir”; biroq ular quloq solishni istamadilar. Ammo Egamizning kalomi ularga amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘ldi; toki ular borib, orqaga yiqilsinlar, sindirilsinlar, tuzoqqa tushsinlar va tutilsinlar. Shuning uchun, ey Quddusda bo‘lgan bu xalqqa hokimlik qiluvchi masxarachi kishilar, Egamizning kalomini eshitinglar. Chunki sizlar: “Biz o‘lim bilan ahd qildik, do‘zax bilan esa kelishuvga kirdik; toshib keladigan qamchi o‘tib ketganda, u bizga yetib kelmaydi; zero, biz yolg‘onni o‘zimizga panoh qildik va soxtalik ostida yashirindik”, dedingizlar. Shuning uchun Egamiz Xudo shunday deydi: “Mana, Men Sionda poydevor uchun bir tosh qo‘yaman, sinovdan o‘tgan toshni, qimmatbaho burchak toshini, ishonchli poydevorni; kim ishonsa, shoshilmaydi. Men hukmni ham o‘lchov chizig‘i qilib, adolatni esa shoqul qilib qo‘yaman; do‘l yolg‘on panohini supurib tashlaydi, suvlar esa yashirin joyni bosib ketadi. O‘lim bilan qilgan ahdingiz bekor qilinadi, do‘zax bilan tuzgan kelishuvingiz barqaror bo‘lmaydi; toshib keladigan qamchi o‘tib ketganda, sizlar uning ostida payhon qilinasizlar.” Ishayo 28:9–18.
The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.
Muqaddas Kitob bashoratidagi “toshqin kabi bosib keluvchi qamchi” Qo‘shma Shtatlardagi yaqin orada keladigan yakshanba qonuni bilan boshlanadigan, tobora kuchayib boruvchi yakshanba qonuni inqirozidir. “Haqiqat sevgisi”ga ega bo‘lmagan va shu bois bilimning ortishini rad etadigan o‘sha nodon, yovuz Laodikeyaliklar, boshqa narsalar qatorida, Muqaddas Kitob bashoratidagi Rim timsolining soxta ta’rifini qabul qilishni tanlaganlari uchun, “toshqin kabi bosib keluvchi qamchi” o‘zlariga “kelmaydi”, deb ishonadilar. Shunday qilish orqali ular o‘zlarining bashoratga oid poydevori asosida soxta bashoratli bir namunani yaratdilar. Ularning poydevori qum ustiga qurilgandir, qum esa mayda ezilgan toshlarning ko‘pligini ifodalaydi. Donolarning poydevori esa yagona Qoya ustiga qurilgandir.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Menga berilgan Xudoning inoyatiga ko‘ra, men dono me’mor singari poydevorni qo‘ydim, boshqasi esa uning ustiga bino qilmoqda. Lekin har kim uning ustiga qanday bino qilayotganiga ehtiyot bo‘lsin. Chunki hech kim qo‘yilgan poydevordan boshqa poydevor qo‘ya olmaydi; bu poydevor esa Iso Masihdir. Endi agar kimdir bu poydevor ustiga oltin, kumush, qimmatbaho toshlar, yog‘och, pichan, somon bilan bino qilsa, har bir kishining ishi oshkor bo‘ladi; chunki o‘sha kun buni ayon qiladi, negaki u olov bilan namoyon bo‘ladi; va olov har bir kishining ishini, uning qanday ekanini, sinab ko‘radi. 1 Korinfliklarga 3:10–13.
The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.
Soxta poydevorlar haqiqiy Poydevor — Qoya bo‘lgan Masih Iso bilan qarama-qarshi qo‘yiladi. Haqiqiy yoki soxta poydevor Doniyorning uch sinovining oxirgisida ayon bo‘ladi. U “olov orqali oshkor qilinadi” — ya’ni O‘z ma’badiga to‘satdan keladigan Ahd Elchisining olovi orqali. Shunda o‘lim bilan ahd tuzgan bir toifa ayon bo‘ladi, va hayot ahdini tuzgan bir toifa ayon bo‘ladi.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.
Mana, Men Oʻz xabarchimni yuboraman, va u Mening oldimda yoʻlni hozirlaydi; va sizlar izlayotgan Egamiz toʻsatdan Oʻz maʼbadiga keladi, yaʼni sizlar zavq topadigan ahdning Xabarchisi; mana, U keladi, deydi Sarvari Olam. Lekin Uning keladigan kuniga kim bardosh bera oladi? Va U zohir boʻlganida kim tura oladi? Chunki U erituvchining oloviday va kir yuvuvchilarning ishqoridaydir. U kumushni eritib poklovchi kabi oʻtiradi; U Levining oʻgʻillarini poklaydi va ularni oltin bilan kumush kabi tozalaydi, toki ular Egamizga solihlik ila nazr taqdim etsinlar. Shunda Yahudo bilan Quddusning nazri Egamizga qadimgi kunlardagidek va avvalgi yillardagidek maqbul boʻladi. Va Men hukm uchun sizlarga yaqinlashaman; Men sehrgarlar, zinokorlar va yolgʻon qasam ichuvchilarga, yollanma ishchining haqini ushlab qoluvchilarga, beva bilan yetimga zulm qiluvchilarga, musofirni oʻz huquqidan mahrum qiluvchilarga va Mendan qoʻrqmaydiganlarga qarshi tezkor guvoh boʻlaman, deydi Sarvari Olam. Malaki 3:1–5.
The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.
Ahdning Elchisi hukm bilan yaqinlashadi, Danielning sinov jarayoni uchinchi sinovga yetganda va donolar bilan fosiqlar sinalganda. Danielning uch bosqichli sinov jarayoni oxirzamonda, Daniel kitobi muhrdan yechilganda va bilim ortganda boshlanadi. Bilimning ortishi karnay chalayotgan tanlangan elchining xizmati orqali ravshanlikka keltiriladi. O‘sha elchi Malaki tomonidan Ahdning Elchisi kelishidan oldin “yo‘lni tayyorlaydigan” “elchi” deb ataladi; Ahdning Elchisi esa olov orqali kim U bilan ahdga kirganini yoki kim o‘lim bilan ahd tuzishni tanlaganini oshkor qiladi. Millerchilar tarixida Masih 1844-yil 22-oktabrda O‘z ma’badiga to‘satdan keldi; bu yaqinlashib kelayotgan yakshanba qonunini oldindan tasvirlovchi bir yo‘l-belgisidir.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Masihning muqaddas ma’badni poklash uchun bizning oliy ruhoniyimiz sifatida eng muqaddas joyga kelishi — Doniyor 8:14 da ko‘rsatilganidek; Inson O‘g‘lining Qadimiy Zot huzuriga kelishi — Doniyor 7:13 da bayon etilganidek; va Egamizning O‘z ma’badiga kelishi — Malakiy tomonidan bashorat qilinganidek — bularning barchasi bir voqeaning tasvirlaridir; va bu, shuningdek, Masih tomonidan Matto 25 dagi o‘n bokira haqidagi masalda tasvirlangan kuyovning nikohga kelishi bilan ham ifodalangan.” The Great Controversy, 426.
The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodicean's and Philadelphian's, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.
Doniyorning uch sinovidan oxirgisi tez orada keladigan yakshanba qonuni paytida sodir bo‘ladi; o‘shanda Ahd Xabarchisi kelib, Levilar kontekstida qo‘yilgan hayot yoki o‘lim bilan kim ahd tuzganini olov orqali oshkor qiladi. Malaki Matto bayon etgan dono va nodon bokiralarni, ya’ni Yuhannoning Laodikeyaliklari va Filadelfiyaliklarini hamda Doniyorning dono va yovuzlarini tasvirlaganida, har ikkala guruh ham olov bilan sinovdan o‘tkaziladi, va shundan so‘ng kim Levi ekanini, yoki kim Levi emasligini namoyon qiladilar.
The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.
Levilar oltin buzoqlar bilan bog‘liq ikki isyonda sadoqat bilan turganlarning ramzidir. Birinchi isyon Horunniki, ikkinchi isyon esa Yorubomning isyoni edi. Har ikkala tasvirda ham levilar sodiqlarni ifoda etadi, va har ikkala tasvir ham tez orada keladigan yakshanba qonuni paytida levilar orqali ifodalangan bir guruhning sadoqatiga oid ikki guvohlikni taqdim etadi. Horun oltin buzoq yasadi. Oltin Bobilning ramzidir, buzoq esa hayvonning timsolidir. So‘ng u bir bayramni tayinladi, va nodon xalq buzoq atrofida yalang‘och holda raqsga tushdi. Ularning butun isyoni tanlangan xabarchi bo‘lgan Musoni rad etishlariga asoslangan va shu bilan rag‘batlantirilgan edi.
And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.
Muso Horunga dedi: “Bu xalq senga nima qildi, ularga shunchalik katta gunohni keltirding?” Horun esa dedi: “Xojamning g‘azabi alangalab ketmasin; sen bu xalqni bilasan, ular yomonlikka moyildirlar. Chunki ular menga: ‘Bizga oldimizdan boradigan xudolar yasab ber; negaki bizni Misr yurtidan olib chiqqan bu Musoga nima bo‘lganini bilmaymiz’, — dedilar. Men ularga: ‘Kimda oltin bo‘lsa, uni yechib bersin’, — dedim. Shunda ular uni menga berdilar; men uni olovga tashladim, va mana shu buzoq chiqdi.” Muso xalqning yalang‘och ekanini ko‘rdi; (chunki Horun ularni dushmanlari oldida uyatga qolishlari uchun yalang‘och qilib qo‘ygan edi:) Shunda Muso qarorgoh darvozasida turib dedi: “Kim Egamizning tarafida bo‘lsa, mening oldimga kelsin.” Va Levining barcha o‘g‘illari uning oldiga yig‘ildilar. U ularga dedi: “Isroilning Egasi Xudo shunday demoqda: har biringiz qilichingizni yoningizga taqingizlar, qarorgoh bo‘ylab darvozadan darvozaga kirib-chiqingizlar, va har biringiz o‘z birodaringizni, har biringiz o‘z do‘stingizni, har biringiz o‘z qo‘shningizni o‘ldiringizlar.” Levining o‘g‘illari Musoning so‘ziga muvofiq qildilar; va o‘sha kuni xalqdan taxminan uch ming kishi halok bo‘ldi. Chiqish 32:21–28.
Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.
Raqsga tushganlar Laodikeyaliklar bo‘lib, ular “yalang‘ochliklarining sharmandaligi”ni namoyon qildilar; bu oltinchi baloning ogohlantirishi, ya’ni zamonaviy Rimning ajdaho, hayvon va soxta payg‘ambar sifatidagi uch qismli tarkibini to‘g‘ri tushunish zarurligi haqidagi ogohlantirishdir. Bu ogohlantirish Uriah Smithning oltinchi balo va Armageddonga oid haqiqatlarni barbod qilgan xususiy talqiniga keskin zid keladi.
Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.
O‘zlarining Lodikiya holatini namoyon etganlar tanlangan xabarchining hokimiyatini rad etdilar va “kundalik”ning shaytoniy timsolini Masihning muqaddas xonadagi xizmatining ilohiy timsoli sifatida tanlashni afzal ko‘ruvchilar bilan aynan bir xil chalkash tushunchani namoyon etdilar. Ular o‘z najotlarini ramziy bir xudoga nisbat berdilar, biroq ular sajda qilishni tanlagan xudo Misr xudosining timsoli edi, Misr esa ajdahoning timsolidir. Lodikiyachi Adventizmda bo‘lgani kabi, ular “kundalik” butparast Rimning, ya’ni ajdahoning timsoli ekanligi haqidagi haqiqatni rad etdilar va shaytoniy timsolni Masihning timsoli deb e’tirof etdilar.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Ey inson o‘g‘li, yuzingni Misr shohi Fir’avnga qarshi qarat va unga hamda butun Misrga qarshi bashorat qil: Gapir va ayt: Egamiz Xudo shunday deydi: Mana, Men senga qarshiman, ey Misr shohi Fir’avn, o‘z daryolari o‘rtasida yotgan ulkan ajdarho, u: “Daryoyim o‘zimniki, uni o‘zim uchun yaratdim”, degan. Hizqiyol 29:2, 3.
Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”
Horunning isyonchilari oltin buzoq orqali ifodalangan ajdahoning bir ramzi ularni Misr qulligidan qutqargan xudo, degan yolg‘onga ishondilar. Laodikiya Adventizmi esa butparast Rimning (ajdahoning) bir ramzi bo‘lgan “kundalik” Masihning ramzi, Uning osmondagi muqaddas maskandagi xizmati orqali insonlarni gunoh qulligidan qutqaradigan ishining timsoli, degan yolg‘onga ishonadi. Ular, xuddi “kundalik”ning ramziyligi ustidagi tortishuvda Laodikiya Adventizmi qilganidek, tanlangan xabarchini ham rad etdilar.
In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”
Laodikechi Adventizmning birinchi avlodida (1844 yildan 1888 yilgacha) ular yetti vaqtni aniqlashda Millerning ishini rad etdilar. Ikkinchi avlodida (1888 yildan 1919 yilgacha) ular “kundalik” haqidagi haqiqatni rad etish jarayonini boshladilar. Uchinchi avlodida (1919 yildan 1957 yilgacha) ular Sening xalqingning talonchilari Antiox Epifanesdir, degan murtad Protestantizm tushunchasiga qaytib ketdilar. 2001 yil 11 sentyabrda esa ular o‘sha sanada uchinchi voy kelganida, Injil bashoratida Islomning rolini rad etdilar. Bu to‘rtta haqiqatning har biri Miller tomonidan himoya qilingan bo‘lib, Habakkukning ikki lavhasida ifodalangan; ularning har biri White opa “tanlangan kishi” deb ataydigan Millerning ishiga nisbat beriladigan asosiy haqiqatlardir.
Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.
Yeroboamning isyoni shimoliy podshohlikning boshida boshlandi; bu podshohlik o‘n qabiladan iborat bo‘lib, ular Yeroboamni o‘zlarining birinchi shohi qilib tayinlagan edilar. Yeroboam ikkita oltin buzoq yasadi va ulardan birini Baytilda, ya’ni “Xudoning uyi” ma’nosini bildiruvchi joyda, boshqasini esa Donda, ya’ni “hukm” ma’nosini bildiruvchi joyda o‘rnatdi. Baytil va Don birgalikda jamoat (Baytil) va davlat (Don)ning birikmasini ifodalaydi. Horunning isyonida bo‘lgani kabi, buzoqlar Boburning ramzi bo‘lgan oltindan yasalgan edi va ularning har ikkisi ham bir hayvonning timsoli edi. Horun bilan bo‘lgani kabi, Yeroboam ham har yillik bayramni tayinladi va bu buzoqlarni Xudoning xalqini Misrdan olib chiqqan xudolar deb e’lon qildi.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Yeribom o‘z yuragida dedi: Endi shohlik Dovud xonadoniga qaytadi. Agar bu xalq Quddusda Egamizning uyida qurbonlik keltirish uchun chiqsa, bu xalqning yuragi yana o‘z xo‘jayini — Yahudo shohi Raxabomga qaytadi; ular meni o‘ldirib, yana Yahudo shohi Raxabomga boradilar. Shunda shoh maslahatlashib, oltindan ikkita buzoq yasadi va ularga dedi: Quddusga chiqishingiz sizlar uchun ortiqchadir; mana, ey Isroil, seni Misr yurtidan olib chiqqan xudolaring shulardir. Ulardan birini Baytilda qo‘ydi, boshqasini esa Danga o‘rnatdi. Bu narsa gunohga aylandi; chunki xalq ulardan birining oldida sajda qilish uchun hatto Danga qadar bordi. U yana sajdagohlar uyini qildi va Levi o‘g‘illaridan bo‘lmagan oddiy xalq orasidan ruhoniylar tayinladi. Yeribom sakkizinchi oyda, oyning o‘n beshinchi kunida, Yahudodagi bayramga o‘xshash bir bayramni belgiladi va qurbongoh ustida qurbonlik qildi. U Baytilda ham shunday qilib, o‘zi yasagan buzoqlarga qurbonlik qildi; va Baytilda o‘zi qilgan sajdagohlarning ruhoniylarini tayinladi. Shunday qilib, u sakkizinchi oyning o‘n beshinchi kunida, o‘z yuragidan o‘ylab topgan oyda, Baytilda o‘zi qilgan qurbongoh ustida qurbonlik qildi; Isroil o‘g‘illari uchun bayram belgiladi; qurbongoh ustiga chiqib, xushbo‘y tutatqi tutatdi. 3 Shohlar 12:26–33.
Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.
Yerovo‘om “o‘z yuragida o‘ylab topdi”; bu esa Uriya Smitning o‘zining bashoratli andozasini qurish uchun “xususiy talqin”ni joriy etishdagi ishini ifodalaydi. Yerovo‘om Horunning yo‘lidan bordi va shu tariqa Misrning bir xudosini haqiqiy Xudo sifatida noto‘g‘ri tasvirladi. Horun ham, Yerovo‘om ham yaratgan xudo Rimning ikki yoqlama tabiatiga oid bir timsolning — davlatparastlik va cherkovparastlik timsolining — noto‘g‘ri qo‘llanishiga asoslangan edi. Horun ham, Yerovo‘om ham yirtqichning suratiga oid timsol orqali ajdaho qudratining bir timsolini ko‘rsatgan edilar. Shunday qilib, isyon haqidagi o‘sha muqaddas tarixlarning har ikkisi ham Xudoning xalqining buyuk sinovini ifodalaydi; aynan shu sinov orqali ularning abadiy taqdiri hal qilinadi. Ilhomga ko‘ra, o‘sha sinov yirtqich suratining shakllanishi sinovidir.
The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.
1843-yil kashshoflar jadvaliga kirib kelgan, “sening xalqingning qaroqchilari” sifatida Rim timsoli haqidagi birinchi bahsda, qaroqchilar Rim ekani haqidagi haqiqat o‘rniga, qaroqchi Antiox Epifan ekanligi ilgari surilgan edi. Birinchi bahs “sening xalqingning qaroqchilari” Rim ekanligi haqidagi oxirgi bahsni ifodaladi; hozir esa qaroqchilar Rim emas, balki Amerika Qo‘shma Shtatlari, deb ta’kidlanmoqda. Biroq, Doniyor o‘n birinchi bobining o‘ninchi oyatidan o‘n beshinchi oyatigacha bo‘lgan oyatlarda Antiox Amerika Qo‘shma Shtatlarining timsolidir; shu bois, kim tasvirlanayotgani haqidagi boshlang‘ich yolg‘on bilan yakuniy yolg‘on aynandir.
The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.
So‘nggi kunlarda Antiox nimani ifoda etgani haqidagi zulmat va chalkashlik, Horunning va Yerobomning isyoni qilganidek, hayvonning surati borasida ham chalkashlikni keltirib chiqaradi. Hayvonning surati borasidagi chalkashlik aynan Xudoning xalqi uchun buyuk sinov — hayvon suratining shakllanishi — sodir bo‘layotgan paytning o‘zida yuz bermoqda.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Rabbiy menga yirtqichning surati sinov muddati yopilishidan oldin shakllantirilishini aniq ko‘rsatdi; chunki u Xudoning xalqi uchun ularning abadiy taqdiri hal etiladigan buyuk sinov bo‘ladi. Sizning pozitsiyangiz shu qadar chalkash va o‘zaro nomuvofiqliklarga to‘laki, juda ozchilikgina aldanishi mumkin.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Vahiy 13-bobda bu mavzu ravshan bayon etilgan; [Vahiy 13:11–17, iqtibos keltirilgan].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Bu Xudoning xalqi muhrlanishidan oldin boshdan kechirishi lozim bo‘lgan sinovdir. Uning qonuniga rioya etib, soxta shanbani qabul qilishdan bosh tortish orqali Xudoga sadoqatini isbotlaganlarning barchasi Egamiz Xudo Yahovaning bayrog‘i ostida saf tortadi va barhayot Xudoning muhrini qabul qiladi. Samoviy manbadan kelgan haqiqatdan voz kechib, yakshanba shanbasini qabul qiladiganlar esa hayvonning tamg‘asini qabul qiladi.” Manuscript Releases, 15-jild, 15.
When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.
Opa Uayt “kundalik”ning butparast Rimni ifodalashi haqidagi Millerning qarashini ma’qullaganida, u 1844-yildan beri “boshqa qarashlar”, ko‘plikda, qabul qilinganini va buning natijasida “zulmat va sarosima” yuzaga kelganini aytdi. “Xalqingning qaroqchilari” sifatida butparast Rimning ramzi bo‘lgan “kundalik” haqidagi soxta qarashlar keltirib chiqaradigan bu sarosima, Rim bilan Rimning surati o‘rtasidagi farq masalasida ham sarosima va zulmatni yuzaga keltiradi.
The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.
Rimning bir ramzi ustidagi birinchi va oxirgi bahslar chetlab o‘tilayotgan sobiq ahd xalqi bilan o‘sha paytda Xudoning yangi ahd xalqi bo‘lib borayotgan xalq o‘rtasida yuz berdi. Bu bahs belgilangan grammatika qoidalariga bo‘ysunishni istamaslikni ham o‘z ichiga oldi, chunki o‘n to‘rtinchi oyatdagi “shuningdek” so‘zi protestantlar tomonidan rad etildi; shu tariqa ular talonchilar avvalgi oyatlar ichida ifodalangan ayni o‘sha hokimiyat bo‘lishi kerak, deb da’vo qildilar.
It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.
Antiox qaroqchilar bo‘lishga majburlanganda, bu Muqaddas Yozuvlarni buzib talqin qilishni ifoda etardi. Bu xususiy talqin edi, chunki haqiqatga qarshi bo‘lgan har qanday soxta ta’limot xususiy talqindir. Bahsning o‘zi asosiy haqiqatga aylandi, chunki u 1843 yilgi kashshoflar jadvalida qayd etilgan edi. Jadvalning ilhom orqali tasdiqlanishi va ma’qullanishi “qaroqchilar”ni Rimning ramzi sifatida tasdiqlab, haqiqatning jiddiyligini yanada ulug‘ladi, chunki bu ta’limotni rad etish ham asoslarni, ham Payg‘ambarlik Ruhining hokimiyatini rad etish demak edi.
The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.
Xalqing orasidagi qaroqchilarni Rimni ifodalovchi deb to‘g‘ri tushunish, farishtalar Uilyam Millerga bergan bashoratli namuna bilan qo‘shilganda — zero, bu u tushunib yetgan va taqdim etgan bashoratli namuna bilan muvofiq edi — ya’ni, butparast Rim va papalik Rimi uning barcha bashoratga oid tatbiqlarining asosi bo‘lgan.
Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.
Uriya Smitning Doniyor kitobining o‘n birinchi bobidagi o‘ttiz oltinchi oyatda shimoldagi shohni Fransiya deb, so‘ngra qirqinchi oyatda esa Turkiya deb belgilagan shaxsiy talqini shimoldagi shohning ikki noto‘g‘ri aniqlanishidan iborat edi. Smitning 1863-yilda asoslardan voz kechishi unda shunday bir ko‘rlikni keltirib chiqardiki, bu ko‘rlik unga bashoratning eng asosiy qoidalaridan birini ko‘rishga yo‘l qo‘ymadi; bu qoida shundan iborat ediki: taxminan Masih davriga kelib, bashorat qadimgi so‘zma-so‘z mavjudotlar timsolida ko‘rsatilgan zamonaviy ruhiy mavjudotlarni tasvirlaydi. Pavlus bu haqiqatni ayniqsa, avval so‘zma-so‘z bo‘lgani, undan keyin esa ruhiy bo‘lgani haqida ta’lim berish orqali bayon qilgan.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
Biroq avval ruhiy bo‘lgani emas, balki tabiiy bo‘lgani edi; undan keyin esa ruhiy bo‘lgani keldi. 1 Korinfliklarga 15:46.
Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.
Smit ahd xalqidan bo‘lib, ular murtadlashgan protestantizm o‘rniga Xudoning xalqi bo‘lib qolgan edilar, biroq u yetti vaqtni rad etib, o‘zining 1863 yilgi jadvalini taqdim etganida, ularning isyonini himoya qildi. Uning shaxsiy talqinini qo‘llash Vahiy kitobining o‘n oltinchi bobidagi Armageddon haqida soxta bir tushunchani yuzaga keltirdi; bu esa Rimni to‘g‘ri anglash borasidagi yana bir sinovdir.
With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.
Qaroqchilar haqidagi birinchi bahs bilan Smit o‘nta bokira haqidagi masalning birinchi amalga oshishi bilan bog‘liq bo‘lganlarni ifoda etdi. Shunday qilib, shimol podshohi haqidagi o‘z shaxsiy qarashi bilan u 1856 va 1863 yillar oralig‘ida chetlab o‘tilayotgan, Laodikeyadagi Yettinchi kun Adventistlar jamoatiga aylanib borayotgan ahd xalqini ifoda etadi. Qaroqchilar haqidagi bahsda protestantlar bilan bo‘lgani kabi, Smit ham o‘z xususiy talqini bilan buzib talqin qilgan parchadagi grammatik hokimiyatni mensimadi, chunki grammatik jihatdan o‘ttiz birinchi oyatdan qirq beshinchi oyatgacha bo‘lgan shimol podshohi har doim va faqat papalik hokimiyatidir.
With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in 2 Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.
“Doimiy” haqidagi bahs bilan Advent tarixiga yolg‘onlar Uilli Uayt va A. G. Daniells tomonidan kiritildi; buning maqsadi “doimiy” Masihning muqaddasxona xizmatini ifodalaydi, degan eski protestant qarashini qo‘llab-quvvatlash edi. Mazkur tarix Xabaqquqning Jadvallarida aniqlab ko‘rsatilgan, biroq noto‘g‘ri qarashning ilgari surilishi va qaror topishi bilan bog‘liq soxta guvohlikka e’tibor qaratish muhimdir, chunki to‘g‘ri tushuncha Miller tomonidan 2 Salonikaliklarga maktubda tan olingan bo‘lib, u yerda masala haqiqatni sevuvchilar bilan yolg‘onga ishonuvchilar o‘rtasidagi qarama-qarshilikdir.
“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.
“Har kunlik” mojarosi satr ustiga satr tushunchasiga shuni qo‘shadiki, Rimning yakuniy mojarosi Muqaddas Ruhning to‘kilishi davrida sodir bo‘ladi. Muqaddas Ruh yuqoridan to‘kilayotgan bir paytda, pastdan bir qudrat ko‘tarilib chiqmoqda va uni Xudoning qudrati deb qabul qiladiganlarni egallamoqda, holbuki u kuchli bir adashtirishdir.
“The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.
«Bahs ichidagi ikki buyuk qudrat ish olib bormoqda: biri pastdan, ikkinchisi yuqoridan. Har bir inson bulardan birining yoki boshqasining yashirin ta’siri ostidadir, va uning amallari qaysi ilhom manbaidan kelib chiqayotganini oshkor etadi. Masih bilan birlashganlar har doim Masihning yo‘llari bo‘ylab ish yuritadilar. Shayton bilan ittifoqqa kirganlar esa o‘z yo‘lboshchisining ilhomi ostida, Muqaddas Ruhning qudrati va amaliga qarshi holda ish yuritadilar. Insonning irodasi erkin ravishda amal qilish uchun qoldirilgan, va amallar orqali qalbga qaysi ruh ta’sir ko‘rsatayotgani namoyon bo‘ladi. “Ularni mevalaridan bilib olursizlar.”» The 1888 Materials, 1508.
The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.
“Doimiy” haqidagi bahsdagi bashoratli qarama-qarshilik shundan iboratki, ajdahoning ramzi Masihning ramzi sifatida aynanlashtiriladi. Haqiqatni rad etayotganlar, ayni paytda bu haqiqatni kashf etgan Millerning rolini ham rad etmoqdalar, va shu tariqa ular Muqaddas Ruhni rad etib, kechirib bo‘lmaydigan gunohni sodir etmoqdalar.
We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.
Rim haqidagi, 2001-yil 11-sentabrdan ko‘p o‘tmay yuzaga kelgan bir munozarani keyingi maqolada ko‘rib chiqamiz.
“We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.
“Biz hayot nihoyatda qadrli va nihoyatda qiziqarli bo‘lgan bir zamonda yashamoqdamiz. Hamma narsaning oxiri yaqinlashib qoldi. Hayratomuz voqealar bizning ko‘z o‘ngimizda tinmay ochilib boradi; chunki ko‘rinmas kuchlar ish olib bormoqda, zo‘r g‘ayrat bilan faoliyat ko‘rsatmoqda. Pastdagi zulmat kuchlari insoniy vositalar orqali harakat qilmoqda, yovuz odamlar esa Xudoning amrlariga va Isoning imoniga qarshi urush olib borishda yovuz farishtalar bilan hamkorlik qilmoqdalar; ayni paytda yuqoridan kelayotgan bir qudrat ilohiy ta’sirlarga bo‘ysunadiganlar ustida harakat qilmoqda va Xudoning xalqi samoviy mavjudotlar bilan hamkorlik qilmoqda. Bu oxirgi kunlarda har bir inson joniga uni sinash va imtihon qilish uchun keladigan bosimga haqiqiy, chin imondan boshqa hech narsa bardosh bera olmaydi. Xudo bizning panohimiz bo‘lishi kerak; biz shaklga, e’tirofga, marosimga yoki mavqega ishonolmaymiz, yoxud yashayotgan nomimiz borligi uchun sinov kunida tura olamiz, deb o‘ylay olmaymiz. Qimirlatilishi mumkin bo‘lgan hamma narsa qimirlatiladi, va bu oxirgi kunlarning aldanishlari hamda xomxayollari bilan qimirlatib bo‘lmaydigan narsalar qoladi. Jonni Abadiy Qoya bilan mahkam bog‘lang; chunki faqat Masihdagina omonlik bo‘ladi. Iso biz yashayotgan kunlarni xavfli kunlar deb ta’rifladi. U dedi: ‘Nuhning kunlari qanday bo‘lgan bo‘lsa, Inson O‘g‘lining kelishi ham shunday bo‘ladi. Chunki to‘fondan oldingi kunlarda, Nuh kemaga kirgan kungacha, ular yeb-ichar, uylanar va turmushga berilar edilar; va to‘fon kelib, ularning barchasini olib ketmaguncha anglamadilar; Inson O‘g‘lining kelishi ham shunday bo‘ladi.’ ‘Lutning kunlarida bo‘lgani kabi ham shunday edi; ular yedilar, ichdilar, sotib oldilar, sotdilar, ekdilar, qurdilar; ammo Lut Sado‘mdan chiqqan o‘sha kunning o‘zida osmondan olov va oltingugurt yog‘ib, ularning barchasini halok qildi. Inson O‘g‘li zohir bo‘ladigan kunda ham xuddi shunday bo‘ladi.’ ‘Inson O‘g‘li O‘z ulug‘vorligida va U bilan birga barcha muqaddas farishtalar bilan kelganida, U O‘z ulug‘vorligi taxtiga o‘tiradi; va Uning oldiga barcha xalqlar to‘planadi; U cho‘pon qo‘ylarni echkilardan ajratgandek, ularni bir-biridan ajratadi; va qo‘ylarni O‘z o‘ng tomoniga, echkilarni esa chap tomoniga qo‘yadi. Shunda Shoh O‘z o‘ng tomonidagilarga aytadi: Kelinglar, Otamning barakalilari, dunyo bunyod etilganidan beri sizlar uchun tayyorlangan shohlikni meros qilib olinglar.’ Bu hayotdagi yo‘limiz u yerdagi abadiy taqdirimizni belgilaydi; biz bilan birga Xudoning shohligini meros qilib oladiganlar safida bo‘lamizmi, yoki tashqi zulmatga ketadiganlar safida bo‘lamizmi — buni aytish o‘zimizga qoldirilgan. Xudo najotimiz uchun har bir chorani ko‘rgan; shunday ekan, cheksiz qimmat evaziga sotib olingan narsadan foydalanaylik. ‘Chunki Xudo olamni shunchalik sevdiki, O‘zining yagona O‘g‘lini berdi, toki Unga ishongan har bir kishi halok bo‘lmasin, balki abadiy hayotga ega bo‘lsin.’” Youth Instructor, 1893-yil 3-avgust.