In 1856, formerly Philadelphian Millerite Adventism was identified by James and Ellen White as Laodicean. James White then began to promote the message of Laodicea to the movement through the Review and Herald. In the same publication, in the same year, increased light concerning the “seven times” of Leviticus twenty-six was also presented in a series of eight articles by Hiram Edson whom the Whites’ regarded so highly that they named their first son after him. The series ended with the promise that it would be completed in the future, but it never again surfaced. At the transition point of the movement of the first angel, from Philadelphia to Laodicea, the movement stumbled over the “seven times” of Leviticus twenty-six, representing the very first ‘time prophecy’ which the angels of God had led William Miller to recognize and proclaim.
1856 yilda, ilgari Filadelfiya holatidagi Milleriy Adventizm Jeyms va Ellen Uayt tomonidan Laodikiyalik deb belgilandi. Shundan so‘ng Jeyms Uayt Review and Herald orqali ushbu harakatga Laodikiya xabarini targ‘ib qila boshladi. Xuddi shu nashrda, o‘sha yilning o‘zida, Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt” haqidagi ortib borayotgan nur ham Uaytlar shu qadar yuksak qadrlaganki, birinchi o‘g‘illariga uning ismini bergan Hiram Edsonning sakkiz maqoladan iborat turkumida taqdim etildi. Bu turkum kelajakda yakunlanishi haqidagi va’da bilan tugadi, biroq u boshqa hech qachon yana paydo bo‘lmadi. Birinchi farishta harakatining Filadelfiyadan Laodikiyaga o‘tish nuqtasida, harakat Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt” ustida qoqildi; bu esa Xudoning farishtalari Uilyam Millerga tanitib, e’lon qilishga yetaklagan eng birinchi “vaqt bashorati”ni ifodalar edi.
The “seven times” was the chief corner-stone of the Millerite temple foundation. Every prophetic illustration of a sacred foundation is an illustration of Christ, for no other foundation can be laid than Christ.
“Yetti zamon” Millerchi ma’bad poydevorining bosh burchak toshi edi. Muqaddas poydevorning har bir bashoratli timsoli Masihning timsolidir, chunki Masihdan boshqa hech qanday poydevor qo‘yilishi mumkin emas.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Hech kim qo‘yilgan poydevordan boshqa bir poydevor qo‘ya olmaydi; bu poydevor esa Iso Masihdir. 1 Korinfliklarga 3:11.
Not only is Christ the foundation, He is also the foundation stone which the builders rejected and thereafter stumbled over. He is the stone that ultimately becomes the head of the corner. In Millerite history the “seven times” was the symbol of that corner stone.
Masih nafaqat poydevordir, balki bunyodkorlar rad etgan va shundan keyin qoqilgan poydevor toshidir ham. U oxir-oqibat burchakning bosh toshiga aylanadigan toshdir. Millerchilar tarixida “yetti zamon” o‘sha burchak toshining ramzi edi.
Christ confirmed the covenant with many for one week. The structure of the prophecy of “seven times” against the northern kingdom of Israel (that Hiram Edson had identified in the eight unfinished articles) reproduced the identical structure of the prophetic week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, and verse twenty seven. The week that Christ was gathering Israel is the identical structure of the week that Christ scattered Israel. The scattering of ancient Israel was twenty-five hundred and twenty years, and the gathering of spiritual Israel was twenty-five hundred and twenty days. He gathered Israel to confirm the covenant and He scattered Israel, due to the quarrel of His covenant. To identify the “seven times” as the foundation stone of the Millerite temple is in perfect agreement with identifying Christ as the foundation stone. To reject that stone, is to reject Christ.
Masih ahdni ko‘plar bilan bir hafta davomida tasdiqladi. Hiram Edson sakkizta tugallanmagan maqolada aniqlab bergan Isroilning shimoliy shohligiga qarshi “yetti vaqt” haqidagi bashoratning tuzilishi Masih Danielning to‘qqizinchi bobi, yigirma yettinchi oyatining bajo bo‘lishida ahdni tasdiqlagan bashoratli haftaning ayni tuzilishini takrorlagan edi. Masih Isroilni yig‘ayotgan hafta Masih Isroilni sochib yuborgan haftaning ayni tuzilishidir. Qadimgi Isroilning sochib yuborilishi ikki ming besh yuz yigirma yil edi, ruhiy Isroilning yig‘ilishi esa ikki ming besh yuz yigirma kun edi. U Isroilni ahdni tasdiqlash uchun yig‘di va O‘z ahdining mojarosi tufayli Isroilni sochib yubordi. “Yetti vaqt”ni Millerchilar ma’badining poydevor toshi sifatida aniqlash Masihni poydevor toshi sifatida aniqlash bilan mukammal uyg‘unlikdadir. O‘sha toshni rad etish — Masihni rad etishdir.
When Christ, in 1856, for the very first time in Christian history, stood knocking at the door of Laodicea, He was seeking to produce an increase of knowledge upon the stone of stumbling that the builders were about to set aside. Seven years later, or you might say, twenty-five hundred and twenty symbolic days later, Laodicean Adventism closed the door. Sadly, Adventism refused to see the increase of knowledge. A stone that you stumble over is a stone that you do not see, but it is still there.
Masih 1856 yilda nasroniylik tarixida ilk bor Laodikiya eshigi oldida turib, taqillatganida, U quruvchilar chetga surib qo‘ymoqchi bo‘lgan qoqinish toshi ustiga bilimning ortishini keltirib chiqarmoqchi edi. Yetti yil o‘tgach, yoki aytishingiz mumkinki, ikki ming besh yuz yigirma ramziy kundan keyin, Laodikiyalik adventizm eshikni yopdi. Afsuski, adventizm bilimning ortishini ko‘rishni rad etdi. Qoqinadigan tosh — bu siz ko‘rmaydigan toshdir, ammo u baribir o‘sha yerda turadi.
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 tufayli halok bo‘lmoqda; sen bilimni rad etganing uchun, Men ham seni rad etaman, toki sen Menga ruhoniy bo‘lmasliging kerak; sen o‘z Xudoyingning qonunini unutganing bois, Men ham sening farzandlaringni unutaman. Ho‘sheya 4:6.
The curse of the “seven times,” against the southern kingdom of Judah began in 677 BC and ended on October 22, 1844, along with the twenty-three hundred years of Daniel chapter eight, verse fourteen. The “seven times” is part of the very prophecy that has been identified as the “foundation and central pillar” of the Advent movement. The foundation and central pillar of Adventism was fulfilled at the very same time as several other prophecies. The “seven times,” the twenty-three hundred days, Malachi chapter three, Daniel chapter seven, verse thirteen, and the Matthew twenty-five parable of the ten virgins all were fulfilled on October 22, 1844. The date of October 22, 1844, is the foundational date of the Advent movement, and connected with that date, there is only one command that was identified.
Yahudoning janubiy shohligiga qarshi bo‘lgan “yetti zamon” la’nati miloddan avvalgi 677-yilda boshlanib, Doniyor kitobining sakkizinchi bob, o‘n to‘rtinchi oyatidagi ikki ming uch yuz yil bilan birga 1844-yil 22-oktabrda yakunlandi. “Yetti zamon” Aynan Advent harakatining “poydevori va markaziy ustuni” deb aniqlangan bashoratning bir qismidir. Adventizmning poydevori va markaziy ustuni yana bir necha boshqa bashoratlar bilan ayni bir vaqtda amalga oshdi. “Yetti zamon”, ikki ming uch yuz kun, Malaki uchinchi bob, Doniyor yettinchi bob, o‘n uchinchi oyat va Matto yigirma beshinchi bobdagi o‘nta bokira haqidagi masalning barchasi 1844-yil 22-oktabrda amalga oshdi. 1844-yil 22-oktabr sanasi Advent harakatining poydevoriy sanasidir va shu sana bilan bog‘liq holda faqat bitta amr aniqlangan edi.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Va men ko‘rgan, dengiz ustida ham, yer ustida ham turgan farishta qo‘lini osmonga ko‘tardi va abadulabad tirik bo‘lgan, osmonni va undagi narsalarni, yerni va undagi narsalarni, dengizni va undagi narsalarni yaratgan Zot nomi bilan qasam ichdiki, endi vaqt bo‘lmaydi. Vahiy 10:5, 6.
Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.
Opa Uayt Vahiy kitobining o‘ninchi bobida yer va dengiz ustida turgan farishtani Iso Masih deb belgilaydi.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Yuhannoga ta’lim bergan qudratli farishta Iso Masihning O‘zidan kam bo‘lmagan zot edi. Uning o‘ng oyog‘ini dengiz ustiga, chap oyog‘ini esa quruqlik ustiga qo‘yishi, Shayton bilan bo‘layotgan buyuk kurashning yakuniy sahnalarida U qanday rolni ado etayotganini ko‘rsatadi. Bu holat Uning butun yer yuzasi ustidan oliy qudrati va hokimiyatini anglatadi.” The Seventh-day Adventist Bible Commentary, 7-jild, 971.
Christ took the position of standing upon the sea and earth to represent His supreme authority. He then lifted up His hand and commanded that “there should be time no longer.” Christ was entering into covenant with the Millerites and He gave them one command, just as He gave Abraham when he entered into covenant with him. He commanded Abraham to circumcise the male children. When he entered into covenant with a chosen people in the history of Moses, He gave many commands, and those commands included the direction that only the priests could touch the ark. He raised His hand and swore on October 22, 1844, that prophetic time should no longer be incorporated into biblical prophecies. Jesus had addressed the subject of “times and seasons” when He ascended to heaven in a cloud of angels, thus typifying the ascension of the two witnesses as the ensign. What He commanded then was about “times and seasons.”
Masih O‘zining oliy hokimiyatini ifodalash uchun dengiz va quruqlik ustida turish maqomini oldi. So‘ng U qo‘lini ko‘tardi va: “endi vaqt bo‘lmasin”, deb amr qildi. Masih Millerchilarga ahd bilan kirayotgan edi va U ularga bitta amr berdi, xuddi Ibrohim bilan ahdga kirganida unga bergani kabi. U Ibrohimga erkak bolalarni sunnat qilishni amr qilgan edi. Muso tarixida U tanlangan xalq bilan ahdga kirganida, ko‘plab amrlar berdi, va o‘sha amrlar orasida sandiqqa faqat ruhoniylar tegishi mumkinligi haqidagi ko‘rsatma ham bor edi. U 1844-yil 22-oktyabrda qo‘lini ko‘tarib qasam ichdiki, endilikda bashoratli vaqt Muqaddas Kitob bashoratlari tarkibiga boshqa kiritilmasin. Iso “zamonlar va muddatlar” mavzusiga farishtalar buluti ichida osmonga ko‘tarilganida murojaat qilgan edi; shu tariqa bu nishon sifatida ikki guvohning ko‘tarilishini timsollagan edi. U o‘shanda amr qilgan narsa “zamonlar va muddatlar” haqida edi.
When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. Acts 1:6–8.
Shunday qilib, ular bir joyga jam bo‘lganlarida, Undan so‘rab dedilar: “Yo Rabbiy, Sen bu vaqtda Isroilga shohlikni yana tiklaysanmi?” U esa ularga dedi: “Ota O‘z hokimiyati ostiga qo‘ygan zamonlaru muddatlarni bilish sizlarga tegishli emas. Lekin Muqaddas Ruh sizlarning ustingizga kelganidan keyin, sizlar qudrat olursizlar; va Quddusda, butun Yahudiyada, Samariyada va yerning eng chekka joyigacha Menga guvoh bo‘lursizlar.” Havoriylar 1:6–8.
Jesus did not say that there were no times and seasons, for speaking through Solomon he had confirmed that there are “times and seasons.”
Iso vaqtlar va fasllar yo‘q, demagan edi; chunki u Sulaymon orqali so‘zlab, “vaqtlar va fasllar” borligini tasdiqlagan edi.
To every thing there is a season, and a time to every purpose under the heaven: Ecclesiastes 3:1.
Har bir narsaning o‘z mavsumi bor, osmon ostidagi har bir maqsadning ham o‘z vaqti bordir: Voiz 3:1.
There are “times and seasons” within the biblical record that are testimonies to Palmoni, the “Wonderful Numberer”, but as of October 22, 1844, God’s people have been commanded to never again present a prophetic message that is hung upon time. The counsel of Jesus to the disciples just before He ascended represents the history just before His purified people are lifted up as an ensign in Revelation chapter eleven, and it agrees with the command He gave on October 22, 1844. At the foundational date of Adventism, Christ commanded that there were to be no more prophetic messages based upon time, and at His ascension which typified the ascension of the two witnesses in Revelation eleven he repeated that command.
Muqaddas Kitob bayonida Palmoniyga, ya’ni “Ajoyib Hisoblovchi”ga guvohlik beruvchi “vaqtlar va fasllar” bor, biroq 1844-yil 22-oktabrdan boshlab Xudoning xalqiga endi hech qachon vaqtga bog‘langan bashoratli xabarni taqdim etmaslik amr qilingan. Iso osmonga ko‘tarilishidan sal avval shogirdlarga bergan nasihat Vahiy kitobining o‘n birinchi bobida Uning poklangan xalqining bayroq sifatida yuksaltirilishidan oldingi tarixni ifodalaydi va bu U 1844-yil 22-oktabrda bergan amrga muvofiq keladi. Adventizmning poydevor sanasida Masih endi vaqtga asoslangan bashoratli xabarlar bo‘lmasligi kerakligini buyurdi, va Vahiy 11 dagi ikki guvohning osmonga ko‘tarilishini timsollagan O‘zining osmonga ko‘tarilishida U bu amrni yana takrorladi.
“Let all our brethren and sisters beware of anyone who would set a time for the Lord to fulfill His word in regard to His coming, or in regard to any other promise He has made of special significance. ‘It is not for you to know the times or the seasons, which the Father hath put in His own power.’ False teachers may appear to be very zealous for the work of God, and may expend means to bring their theories before the world and the church; but as they mingle error with truth, their message is one of deception, and will lead souls into false paths. They are to be met and opposed, not because they are bad men, but because they are teachers of falsehood and are endeavoring to put upon falsehood the stamp of truth.” Testimonies to Ministers, 55.
“Barcha birodarlarimiz va opa-singillarimiz Rabbiy O‘z so‘zini Uning kelishi haqidagi masalada yoki U alohida ahamiyatga ega bo‘lgan qilib bergan boshqa biror va’dasi haqidagi masalada qachon bajo keltirishini belgilamoqchi bo‘lgan har qanday kishidan ehtiyot bo‘lsinlar. ‘Otam O‘z hokimiyati ixtiyorida saqlagan zamonlaru muddatlarni bilish sizlarga tegishli emas.’ Soxta ta’limotchilar Xudoning ishi uchun juda g‘ayratli bo‘lib ko‘rinishlari mumkin va o‘z nazariyalarini dunyo hamda jamoat oldiga olib chiqish uchun mablag‘ sarflashlari ham mumkin; ammo ular haqiqatga xatoni aralashtirganlari bois, ularning xabari aldanish xabaridir va u jonlarni soxta yo‘llarga boshlab boradi. Ularga qarshi turish va qarshilik ko‘rsatish lozim, bu ularning yomon odamlar bo‘lgani uchun emas, balki ular yolg‘onning ta’limotchilari bo‘lib, yolg‘onga haqiqat tamg‘asini bosishga urinayotganlari uchundir.” Testimonies to Ministers, 55.
Sister White was clear that we will never have a message of time identifying anything of special significance, not simply His Second Coming. Time prophecy, which was the theme of the Millerite movement, ended on October 22, 1844, and the only command associated with that foundational date was that time should never be used in the presentation of God’s message again.
Opa Uayt shuni aniq bayon qilganki, biz hech qachon alohida ahamiyatga ega bo‘lgan biror narsani, faqat Uning Ikkinchi Kelishinigina emas, vaqt orqali belgilab beradigan xabarga ega bo‘lmaymiz. Milleriylar harakatining mavzusi bo‘lgan vaqt bashorati 1844-yil 22-oktabrda yakunlandi va o‘sha asosiy sana bilan bog‘liq bo‘lgan yagona amr shundan iborat ediki, vaqt bundan buyon Xudoning xabarini taqdim etishda hech qachon yana ishlatilmasligi kerak.
In the beginning movement of the first angel, at the very point of the transition from Philadelphia to Laodicea, increased light was given upon the foundational truth of the Millerite movement. Seven years later, or twenty-five hundred and twenty symbolic days later, or a “wilderness” later, in 1863, the foundational stone of the “seven times” was set aside by the builders.
Birinchi farishtaning harakatining ibtidosida, Filadelfiyadan Laodikiyaga o‘tishning ayni nuqtasida, Millerchilar harakatining poydevor haqiqatiga nisbatan orttirilgan nur berildi. Yetti yil o‘tgach, yoki ikki ming besh yuz yigirma ramziy kun o‘tgach, yoxud bir “sahro”dan keyin, 1863 yilda, “yetti zamon”ning poydevor toshi quruvchilar tomonidan chetga surib qo‘yildi.
In the ending movement of the third angel, at the very point of transition from Laodicea to Philadelphia a test that includes a confession of the sins of the fathers is given. The test of the foundation for the fathers was the “seven times,” which was their foundation stone. Would the ending movement disregard the only command associated with the foundational date, as their father’s disregarded their foundational stone?
Uchinchi farishtaning yakunlovchi harakatida, Laodikiyadan Filadelfiyaga o‘tishning ayni nuqtasida, otalarning gunohlarini e’tirof etishni o‘z ichiga olgan bir sinov beriladi. Otalar uchun poydevorning sinovi ularning poydevor toshi bo‘lgan “yetti vaqt” edi. Yakunlovchi harakat, otalari o‘zlarining poydevor toshini mensimaganlari kabi, poydevor sanasi bilan bog‘liq bo‘lgan yagona amrni mensimaydimi?
Yes. They most certainly did that very thing. They repeated the sins of their fathers.
Ha. Ular, shubhasiz, aynan shunday qildilar. Ular ota-bobolarining gunohlarini takrorladilar.
Their fathers did not sin in the foundational date, for among other things they were still Philadelphians at that foundational date. Their fathers failed their foundational test when they transformed into Laodicea and rejected the “seven times” along with its increasing light.
Ularning otalari asosiy sanada gunoh qilmagan edilar, chunki, boshqa jihatlar qatorida, ular o‘sha asosiy sanada hanuz Filadelfiyalik edilar. Ularning otalari Laodikiyaga aylanib, “yetti zamon”ni unga bog‘liq tobora ortib boruvchi nur bilan birga rad etganlarida, o‘zlarining asosiy sinovlaridan muvaffaqiyatsiz o‘tdilar.
Their foundational failure in 1863, was preceded by seven years of Christ knocking on the door of their Laodicean hearts. Seven years is symbolic of the “seven times” and of the “wilderness.” After the “wilderness” from 1856 to 1863, they failed their foundational test.
Ularning 1863-yildagi asosiy muvaffaqiyatsizligi, undan oldin Masihning ularning Laodikiyadagi yuraklari eshigini yetti yil davomida taqillatishi bilan kechgan edi. Yetti yil “yetti vaqt”ning va “sahro”ning ramzidir. 1856-yildan 1863-yilgacha bo‘lgan “sahro”dan keyin ular o‘zlarining asosiy sinovidan o‘ta olmadilar.
In the first disappointment of the movement of the third angel God’s people sinned, by rejecting the only command directly associated with the foundational date. They chose to incorporate time prediction into the prophetic message, when they knew better. In so doing they repeated the sin of Moses, neglecting to circumcise his son and the sin of Uzzah touching the ark, which he knew he was forbidden to do. The movement of the third angel did what they knew was not right! If anyone wishes to paint over that fact, then use the rest of the can of paint, to cover the truth that Moses, and Uzzah both sinned and manifested rebellion against God’s will as they typified the first disappointment of the very last of all the reform lines—the reform line that every reform line pointed forward to. The illustrations of the first disappointment in the reform lines bear the signature of Alpha and Omega, and the record therein is for the benefit of God’s people, even if God’s people refuse to be benefited thereby.
Uchinchi farishta harakatining birinchi umidsizligida Xudoning xalqi gunoh qildi, chunki ular asosiy sana bilan bevosita bog‘liq bo‘lgan yagona amrni rad etdilar. Ular, aslida bundan yaxshirog‘ini bilgan holda, vaqt haqidagi bashoratni payg‘ambarlik xabariga kiritishni tanladilar. Bu bilan ular Musoning o‘g‘lini sunnat qilmay qo‘yishdagi gunohini hamda Uzzo sandiqqa qo‘l tekkizishdagi gunohini takrorladilar; holbuki, u buni qilish taqiqlanganini bilar edi. Uchinchi farishta harakati o‘zlari noto‘g‘ri ekanini bilgan narsani qildi! Agar kimdir bu haqiqatni bo‘yab yopmoqchi bo‘lsa, unda bo‘yoq qutisining qolganini ham ishlatsin — Muso ham, Uzzo ham gunoh qilganini va Xudoning irodasiga qarshi isyonni namoyon etganini berkitish uchun; ular barcha islohot chiziqlarining eng oxirgisining birinchi umidsizligini timsollagan edilar — barcha islohot chiziqlari oldindan ishora qilib kelgan o‘sha islohot chizig‘ini. Islohot chiziqlaridagi birinchi umidsizlikka doir tasvirlar Alfa va Omeganning imzosini o‘zida olib yuradi, va undagi yozuv Xudoning xalqi foydasi uchundir, hatto Xudoning xalqi bundan foyda olishni rad etsa ham.
The movement of the first angel was given a period of seven years, which is a symbol of the wilderness of the “seven times,” to accept the Laodicean message along with the light of the “seven times.” The curse of the “seven times” is the curse of being spewed out of the mouth of the Lord. In 1863, they repeated the work of rebuilding Jericho, a work that contained a “curse.” The seven years from 1856, to 1863, are a miniature illustration of the rebellion of the fathers of ancient Israel’s sin that brought upon them the curse of “seven times.” Modern Israel repeated the sins of their fathers in 1863.
Birinchi farishtaning harakatiga Laodikeya xabarini “yetti vaqt” nuri bilan birga qabul qilish uchun yetti yillik bir davr berildi; bu esa “yetti vaqt” sahrosining bir ramzidir. “Yetti vaqt”ning la’nati — bu Rabbiy Og‘zidan tupurib tashlanish la’natidir. 1863-yilda ular “la’nat”ni o‘z ichiga olgan Yerixoni qayta qurish ishini takrorladilar. 1856-yildan 1863-yilgacha bo‘lgan yetti yil qadimgi Isroil otalarining gunohdagi isyonining kichik bir tasviri bo‘lib, bu isyon ularning boshiga “yetti vaqt” la’natini keltirdi. Zamonaviy Isroil 1863-yilda o‘z ota-bobolarining gunohlarini takrorladi.
The movement of the third angel failed the test of the first disappointment as surely as did Moses and Uzzah. They were then slain in the streets for a “wilderness” period of three and a half days. They are now being formed into bodies by the sound of the Comforter. The sound of the Comforter is being given through the “voice” in the wilderness, and they are now being confronted with the test, not of time setting, but of the “seven times.” They already failed the test of time setting.
Uchinchi farishtaning harakati, Muso va Uzza kabi, birinchi hafsalasi pir bo‘lish sinovidan muvaffaqiyatsiz o‘tdi. So‘ng ular uch yarim kunlik “sahro” davri davomida ko‘chalarda o‘ldirilgan edilar. Endi esa ular Tasallibaxshning sadosi orqali tanalarga shakllantirilmoqda. Tasallibaxshning sadosi sahrodagi “ovoz” orqali berilmoqda, va hozir ular vaqt belgilash sinovi bilan emas, balki “yetti zamon” sinovi bilan yuzlashtirilmoqda. Ular vaqt belgilash sinovidan allaqachon muvaffaqiyatsiz o‘tganlar.
They are not being tested as to whether they believe the “seven times” is a valid truth, for they have previously given testimony that they accept the “seven times” as a valid prophecy. They have confessed to believe the prophecy of twenty-five hundred and twenty years of scattering. But they may be unaware that there is a new testing light of the “seven times.” They are standing where their fathers stood in 1856. The new light is that the three and a half days of Revelation eleven, is not simply identifying the French Revolution, but it is now a present truth reality.
Ular “yetti vaqt”ning haqiqiy haqiqat ekaniga ishonish-ishonmasliklari borasida sinovdan o‘tkazilmayaptilar, chunki ular ilgari “yetti vaqt”ni haqiqiy bashorat sifatida qabul qilishlarini tasdiqlab guvohlik berganlar. Ular ikki ming besh yuz yigirma yillik tarqatib yuborilish bashoratiga ishonishlarini e’tirof etganlar. Ammo ular “yetti vaqt”ga oid yangi sinovchi nurni bilmasliklari mumkin. Ular otalari 1856-yilda turgan joyda turibdilar. Yangi nur shundan iboratki, Vahiy kitobining o‘n birinchi bobidagi uch yarim kun shunchaki Fransuz inqilobini aniqlab berish emas, balki endi u hozirgi haqiqatning voqeligidir.
Is the opening up of the hidden history of the seven thunders, and opening of the seventh seal actually two witnesses that identify that the Revelation of Jesus Christ is now being unsealed? If it is, is it actually true that the entire book of Revelation is speaking of the last days? If that is true, then does the three and a half days represent the tarrying time in the virgin’s parable? If it does, then does the remedy of the “seven times” actually represent a command that must be met by those who participated in the Nashville prediction of July 18, 2020?
Yetti momaqaldiroqning yashirin tarixining ochilishi va yettinchi muhrning ochilishi aslida Iso Masihning Vahiyi endi muhrdan yechilayotganini ko‘rsatuvchi ikki guvohmi? Agar shunday bo‘lsa, Vahiy kitobining butun kitobi aslida oxirgi kunlar haqida so‘zlayotgani haqiqatan ham rostmi? Agar bu rost bo‘lsa, unda uch yarim kun bokiralar haqidagi masaldagi kutib turish vaqtini bildiradimi? Agar shunday bo‘lsa, unda “yetti karra”ning chorasi aslida 2020-yil 18-iyuldagi Nashville bashoratida ishtirok etganlar bajarishi lozim bo‘lgan bir amrni bildiradimi?
Wow! There is a test for you! Do those that wake up and realize they are in the tarrying time, actually have to repent for their sins, and their father’s sins at the end of the three and a half days? Was it really a sin to disregard the command not to employ time in a prediction?
Voy! Siz uchun bir sinov bor! Kechikish davrida ekanliklarini uyg‘onib anglaganlar, uch yarim kunning oxirida, haqiqatan ham, o‘z gunohlari va otalarining gunohlari uchun tavba qilishlari kerakmi? Vaqtni bashoratda qo‘llamaslik haqidagi amrni e’tiborsiz qoldirish rostdan ham gunoh bo‘lganmi?
For those who took the position that the failed prediction of Nashville was somehow God’s intended purpose, and who thereafter have attempted to uphold that claim, I would add another observation, beyond the sin of employing time in God’s prophecies. What happened with the false prediction of Nashville was not simply a manifestation of rebellion to Christ’s command in 1844, it was an action that told those outside of Adventism that the predictions found in the Spirit of Prophecy are faulty. It was a reproach upon the writings of the Spirit of Prophecy. It provides evidence for those in the world that the writings of Ellen White are as important as the writings of Joseph Smith, or of Nostradamus. The precious words of Ellen White were corrupted with the vile words of our rebellion. It wasn’t only a rebellion against Christ, who is the Word of God, it was simultaneously a rebellion against the Spirit of Prophecy. John was being persecuted in the isle that is called Patmos, not because he placed his human opinion above the Bible and Spirit of Prophecy, but because he obeyed those two witnesses.
Nashvilning amalga oshmay qolgan bashorati qandaydir tarzda Xudoning mo‘ljallagan maqsadi edi, degan nuqtai nazarni egallagan va keyinchalik bu da’voni qo‘llab-quvvatlashga uringanlarga, Xudoning bashoratlarida vaqt belgilash gunohidan tashqari, yana bir kuzatuvni qo‘shgan bo‘lur edim. Nashvilga oid soxta bashorat bilan sodir bo‘lgan narsa shunchaki 1844-yilda Masihning amriga qarshi isyonning namoyoni emas edi, balki Adventizmdan tashqarida bo‘lganlarga Bashorat Ruhi ichida topiladigan bashoratlar nuqsonli ekanini aytib turgan bir harakat edi. Bu Bashorat Ruhining yozuvlariga tushirilgan isnod edi. Bu dunyodagilar uchun Ellen Uaytning yozuvlari Jozef Smitning yoki Nostradamusning yozuvlari qadar ahamiyatli, degan xulosaga dalil beradi. Ellen Uaytning qimmatli so‘zlari bizning isyonimizning qabih so‘zlari bilan bulg‘andi. Bu faqat Xudoning Kalomi bo‘lgan Masihga qarshi isyon emas edi, balki ayni paytda Bashorat Ruhiga qarshi ham isyon edi. Yuhanno Patmos deb atalgan orolda ta’qib ostida edi, chunki u o‘zining insoniy fikrini Muqaddas Kitob va Bashorat Ruhidan ustun qo‘ymagan, balki o‘sha ikki guvohga itoat etgan edi.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Men, Yuhanno, sizlarning birodaringiz va Iso Masihning qayg‘u-alami, shohligi hamda sabr-toqatidagi hamkoringiz, Xudoning kalomi va Iso Masihning shahodati uchun Patmos deb ataladigan orolda edim. Vahiy 1:9.
We repeated the sins of our father Moses at our first disappointment, and we need to confess this. We need to confess this for we are now at 1856. There is now new light about the “seven times,” just as there was then. We are now at the transition from Laodicea to Philadelphia as the beginning movement was at the transition of Philadelphia to Laodicea in 1856. In 1856, our fathers stopped the publication of the increase of knowledge concerning the “seven times.” We might not be able to stop the publication of that light, but we certainly can close the doors of our hearts against this light. We can pretend, as the original Seventh-day Adventist builders did, that the stone was not actually there, and continue to stumble over it. Our problem is that we don’t have over a century to put our heads in the sand, for the judgments are already beginning.
Biz birinchi umidsizlik chog‘imizda otamiz Musoning gunohlarini takrorladik, va buni e’tirof etishimiz kerak. Biz buni e’tirof etishimiz kerak, chunki biz hozir 1856-yildamiz. Hozir “yetti marta” haqidagi yangi nur bor, xuddi o‘sha paytda bo‘lgani kabi. Biz hozir Laodikiyadan Filadelfiyaga o‘tish davridamiz, xuddi boshlanish harakati 1856-yilda Filadelfiyadan Laodikiyaga o‘tish davrida bo‘lgani kabi. 1856-yilda otalarimiz “yetti marta” haqidagi bilimning ortishi nashrini to‘xtatdilar. Biz o‘sha nurning nashr etilishini to‘xtata olmasligimiz mumkin, ammo, albatta, qalblarimizning eshiklarini bu nurga qarshi yopishimiz mumkin. Biz, asl Yettinchi kun adventist bunyodkorlari qilganidek, o‘sha tosh aslida u yerda emas deb o‘zimizni ko‘rsatishimiz va unga qoqilishda davom etishimiz mumkin. Bizning muammomiz shundaki, boshimizni qumga tiqib yurish uchun bizda bir asrdan ortiq vaqt yo‘q, chunki hukmlar allaqachon boshlanmoqda.
If we allow the Alpha and Omega to teach us with the principle that the end of a thing is illustrated by the beginning of a thing, we can easily see that Alpha and Omega is demonstrating that the prediction of Nashville was typified by our fathers. When we acknowledge this truth, we then will be confronted with the reality that since the prediction every effort to produce some type of human logic to justify the failed prediction was nothing more than a fig leaf. Then we will see that God has not been walking with us while we have been in the enemy’s land. He has been there, but only in the sense that He has been knocking on the doors of hearts, seeking entrance. If the fig leaf of human logic is removed, then we might also see that the denial, or the flawed human logic we have employed to justify the Nashville prediction, is evidence that we have been walking contrary to Christ.
Agar Alfa va Omegaga bir narsaning oxiri uning boshlanishi orqali tasvirlanadi degan tamoyil bilan bizga ta’lim berishiga yo‘l qo‘ysak, Alfa va Omega Nashvill haqidagi bashorat ota-bobolarimiz tomonidan oldindan timsollanganini namoyon qilayotganini osonlik bilan ko‘ra olamiz. Bu haqiqatni tan olganimizda esa, bashorat berilganidan buyon muvaffaqiyatsiz chiqqan bashoratni oqlash uchun insoniy mantiqning qandaydir bir turini ishlab chiqishga qaratilgan har bir urinish anjir bargidan boshqa narsa bo‘lmaganligi haqiqatiga duch kelamiz. Shunda biz dushmanning yurtida bo‘lganimizda Xudo biz bilan birga yurmaganini ko‘ramiz. U u yerda bo‘lgan, biroq faqat shunday ma’nodaki, U yuraklarning eshiklarini taqillatib, ichkariga kirishga intilgan. Agar insoniy mantiqning anjir bargi olib tashlansa, unda biz Nashvill bashoratini oqlash uchun qo‘llagan inkor yoki nuqsonli insoniy mantiq Masihga zid ravishda yurganimizning dalili ekanini ham ko‘rishimiz mumkin.
In 1856, Philadelphian Adventism transformed into Laodicea, and they knew it. The Lord confirmed it through the words of the prophetess and her husband. Standing at the doors of those Laodicean hearts Christ offered to come in and sup with them. The food that He brought to dine upon was the foundation stone of the “seven times.” They refused.
1856-yilda Filadelfiyachi adventizm Laodikeyaga aylandi, va ular buni bildilar. Rabbiy buni payg‘ambar ayol va uning erining so‘zlari orqali tasdiqladi. O‘sha Laodikeyalik yuraklarning eshiklari oldida turib, Masih ichkariga kirib, ular bilan birga taomlanishni taklif qildi. U ovqatlanish uchun olib kelgan ozuqa “yetti vaqt”ning poydevor toshi edi. Ular rad etdilar.
In 2023, the last movement is now transcending from Laodicea unto Philadelphia, for the eighth church is of the seven churches. The Lord Alpha and Omega has confirmed it through His word of “truth.” Christ is now standing at the door of those recently dead dry bones offering to come in and dine with them, and the meal He wishes to share with them is the identical meal He attempted to share with their fathers in 1856. It is not simply the nuts and bolts of the doctrine of the “seven times,” as it was for their fathers in 1856. No, it’s the bitter remedy of the “seven times,” and the remedy requires the type of humility that is often hard to swallow.
2023-yilda oxirgi harakat endi Laodikeyadan Filadelfiyaga o‘tmoqda, chunki sakkizinchi jamoat yetti jamoatdandir. Alfa va Omega bo‘lgan Rabbiy buni O‘zining “haqiqat” kalomi orqali tasdiqladi. Masih endi yaqinda o‘lgan quruq suyaklarning eshigi oldida turib, ichkariga kirib ular bilan birga taom yeyishni taklif qilmoqda; U ular bilan baham ko‘rishni istayotgan taom esa, U 1856-yilda ularning otalari bilan baham ko‘rishga uringan ayni o‘sha taomdir. Bu shunchaki “yetti vaqt” ta’limotining asosiy unsurlari emas, xuddi 1856-yilda ularning otalari uchun bo‘lgani kabi. Yo‘q, bu “yetti vaqt”ning achchiq davosidir, va bu davo ko‘pincha yutish qiyin bo‘lgan turdagi kamtarlikni talab qiladi.
The word of the Lord came again unto me, saying, Son of man, say unto the prince of Tyrus, Thus saith the Lord God; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God. Behold, thou art wiser than Daniel; there is no secret that they can hide from thee. Ezekiel 28:1–3.
Egamizning kalomi yana menga kelib, dedi: “Ey inson o‘g‘li, Tir shahzodasiga ayt: Egamiz Xudo shunday deydi: Yuraging mag‘rurlanib ketgani va sen: ‘Men xudoman, dengizlar bag‘rida Xudoning taxtida o‘tiribman’, deganing uchun, holbuki sen Xudo emas, odamsan, garchi yuragingni Xudoning yuragiday tutgan bo‘lsang ham. Mana, sen Doniyordan ham donoroqsan; ular sendan hech bir sirni yashira olmaydi.” Hizqiyol 28:1–3.
Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?
Balki, Nashville bashoratida ishtirok etgan bizlar Doniyordan ham donorodirmiz?
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; Neither have we obeyed the voice of the Lord our God, to walk in his laws, which he set before us by his servants the prophets. Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.
Uning hukmronligining birinchi yilida men, Doniyor, kitoblardan Quddusning vayronaliklari ustidan yetmish yilni tamomlash haqida Egamizning kalomi Yeremiyo payg‘ambarga kelgan yillar sonini angladim. Shunda men ibodatlar va yolvorishlar bilan, ro‘za tutib, jul kiyib va kulga o‘tirib, Rabbiy Xudoni izlash uchun yuzimni Unga qaratdim. Va men Egam Xudoga ibodat qilib, gunohlarimni e’tirof etib, dedim: Ey Rabbim, O‘zini sevuvchilarga va amrlarini tutuvchilarga ahd va rahm-shafqatni saqlovchi ulug‘ va dahshatli Xudo! Biz gunoh qildik, nohaqlik sodir etdik, yovuzlik qildik va isyon ko‘tardik; hatto Sening farmonlaringdan va hukmlaringdan yuz o‘girdik. Biz Sening noming bilan shohlarimizga, beklarimizga, ota-bobolarimizga va yurtning butun xalqiga so‘zlagan qullaring — payg‘ambarlarga ham quloq solmadik. Ey Rabbim, solihlik Sengadir, ammo bugungi kundagidek yuzimiz sharmandaligi bizgadir: Yahudo odamlariga, Quddus aholisiga va Senga qarshi qilgan xiyonatlari tufayli Sen haydab yuborgan barcha mamlakatlardagi yaqin-u uzoqdagi butun Isroilga. Ey Rabbim, yuzimiz sharmandaligi bizgadir — shohlarimizga, beklarimizga va ota-bobolarimizga, chunki biz Senga qarshi gunoh qildik. Rabbimiz Xudoga rahm-shafqatlar va mag‘firatlar xosdir, holbuki biz Unga qarshi isyon ko‘tardik. Biz Rabbimiz Xudoning ovoziga itoat etmabmiz, Uning qullari — payg‘ambarlar orqali oldimizga qo‘ygan qonunlarida yurmadik. Ha, butun Isroil Sening qonuningni buzdi, yuz o‘girdi, toki Sening ovozingga itoat etmasin; shuning uchun Xudoning quli Musoning qonunida yozilgan la’nat va qasam ustimizga quyildi, chunki biz Unga qarshi gunoh qildik. U bizga va ustimizdan hukm qilgan hakamlarimizga qarshi aytgan so‘zlarini boshimizga buyuk kulfat keltirish bilan tasdiqladi; zero butun osmon ostida Quddus boshiga kelganidek hech narsa sodir bo‘lmagan.
As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:2–22.
Muso qonunida yozilganidek, bu balolarning hammasi boshimizga keldi; ammo biz gunohlarimizdan qaytib, Sening haqiqatingni anglashimiz uchun Egamiz Xudoyimiz huzurida iltijo qilmadik. Shuning uchun Egamiz bu baloni kuzatib turdi va uni boshimizga soldi; chunki Egamiz Xudoyimiz O‘zi qiladigan barcha ishlarida adolatlidir; biroq biz Uning ovoziga itoat etmadik. Endi esa, ey Egamiz Xudoyimiz, qudratli qo‘ling bilan O‘z xalqingni Misr yurtidan olib chiqqan va bugungacha davom etayotgan shuhratni O‘zingga orttirgan Zot, biz gunoh qildik, biz fosiqlik qildik. Ey Rabbim, barcha adolatingga ko‘ra, yolvoraman, g‘azabing va qahring O‘z shahring Quddusdan, muqaddas tog‘ingdan qaytsin; chunki gunohlarimiz va ota-bobolarimizning nohaqliklari tufayli Quddus va Sening xalqing atrofimizdagi barchaga malomat bo‘ldi. Endi esa, ey Xudoyimiz, qulingning ibodatini va yolvorishlarini eshitgin, va Rabbimizning haqi uchun vayron bo‘lgan muqaddas maskaning ustiga yuzingni porlatgin. Ey Xudoyim, qulog‘ingni solib eshitgin; ko‘zlaringni ochib, bizning xarobalarimizga va Sening noming bilan atalgan shaharga boqgin; chunki biz iltijolarimizni Sening oldingga o‘z solihliklarimizga tayanib emas, balki buyuk rahm-shafqatlaringga tayanib keltirmoqdamiz. Ey Rabbim, eshitgin; ey Rabbim, kechirgin; ey Rabbim, quloq solgin va bajo aylagin; kechiktirmagin, O‘zingning haqi uchun, ey Xudoyim; chunki Sening shahring va Sening xalqing Sening noming bilan ataladi. Men gapirayotganimda, ibodat qilayotganimda, o‘z gunohimni va xalqim Isroilning gunohini e’tirof etayotganimda hamda Xudoyimning muqaddas tog‘i uchun Egam Xudoyim oldida iltijo keltirayotganimda, ha, men ibodatda gapirayotganimda, boshdagi vahiyda ko‘rganim o‘sha Jabroil nomli odam tez uchib kelib, kechki qurbonlik paytida menga tegdi. U menga anglatdi, men bilan so‘zlashib dedi: Ey Doniyor, endi men senga donolik va fahm berish uchun keldim. Doniyor 9:2–22.