Article

# Elijah - Number Six

Ilyos — Oltinchi raqam

Ten Tests

O‘nta Sinov

Author

Jeff Pippenger

Published

October 5, 2023

Formats

PDF
Word
Song MP3

We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.

Biz Ilyosning ramziy ma’nosini ko‘rib chiqib kelmoqdamiz va endi Karmil tog‘i hamda Sinay tog‘i tarixlaridan Protestantizm shoxi uchun izchil sinov jarayonini va Protestantizm shoxiga parallel bo‘lgan Respublikachilik shoxi uchun izchil siyosiy rivojlanishni tasvirlash maqsadida foydalanmoqdamiz.

The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.

So‘nggi maqolada Sahroda sanash kitobining o‘n uchinchi va o‘n to‘rtinchi boblaridagi isyon ko‘rib chiqilgan edi; u qadimgi Isroil uchun Qizil dengizdan o‘tganlaridan keyingi o‘ninchi va yakuniy sinovni belgilaydi. Bu tarix Millerchilar tarixining boshlang‘ich harakati bilan, shuningdek Xudoning yakunlovchi harakati tarixi bilan hamohangdir. Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtaning butun ishi boshdagi bir harakat va oxirdagi bir harakat orqali amalga oshiriladi.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Uchinchi farishtaning xabari e’loniga qo‘shiladigan farishta butun yer yuzini o‘z ulug‘vorligi bilan yoritmog‘i lozim. Bu yerda butun dunyo miqyosidagi qamrov va g‘ayrioddiy qudratga ega bir ish oldindan aytilgan. 1840–44 yillardagi advent harakati Xudoning qudratining ulug‘vor namoyoni bo‘lgan; birinchi farishtaning xabari dunyodagi har bir missionerlik maskaniga yetkazilgan, va ayrim mamlakatlarda o‘n oltinchi asrdagi Islohotdan beri biror yurtda ko‘rilganidan ham buyukroq diniy qiziqish kuzatilgan; ammo bularning barchasidan uchinchi farishtaning so‘nggi ogohlantiruvi ostidagi qudratli harakat ustun keladi.” The Great Controversy, 611.

Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.

Boshlanish harakati tarixi bilan yakuniy harakat tarixi orasida biz Laodikiya jamoatining tarixini topamiz. O‘z ulug‘vorligi bilan yer yuzini yoritadigan farishta jamoat emas, balki bir harakat ekani aniq ko‘rsatilgan.

> “Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.

> “Ushbu bashoratda nazarda tutilgan davrdagi Bobil haqida shunday deyilgan: ‘Uning gunohlari osmonga yetib bordi, Xudo esa uning nohaqliklarini esladi.’ Vahiy 18:5. U o‘z aybining me’yorini to‘ldirdi, va halokat uning ustiga tushish arafasida turibdi. Ammo Xudoning hali ham Bobilda bir xalqi bor; va Uning hukmlari bilan jazolashdan oldin, bu sodiqlar uning gunohlariga sherik bo‘lmasinlar va ‘uning balolaridan qabul qilmasinlar’, deb u yerdan chaqirib chiqarilishlari kerak. Shuning uchun osmondan tushib kelayotgan, o‘z ulug‘vorligi bilan yer yuzini yoritayotgan va kuchli ovoz bilan hayqirib, Bobilning gunohlarini e’lon qilayotgan farishta bilan ramziy ifodalangan harakat yuzaga keladi. Uning xabari bilan bog‘liq holda shunday da’vat eshitiladi: ‘Undan chiqinglar, ey Mening xalqim.’ Bu e’lonlar uchinchi farishtaning xabari bilan birlashib, yer yuzida yashovchilarga beriladigan so‘nggi ogohlantirishni tashkil etadi.” Buyuk kurash, 604.

All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.

Barcha payg‘ambarlar bir-biriga muvofiqdir va ularning barchasi bashoratlar e’lon qilingan kunlardan ko‘ra “oxirgi kunlar”ni aniqroq belgilab beradi. Bu hodisaning bir misoli sifatida, Vahiy kitobining o‘n sakkizinchi bobidagi farishta Vahiy kitobining o‘ninchi bobidagi farishta orqali timsollangan edi va timsollanmoqda. Ikkalasi ham tushganida yer yuzini o‘z ulug‘vorligi bilan yoritadi. Opa Uayt “Ilk Yozuvlar” kitobida birinchi farishtani aniqlab beradi.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “Iso yer yuzining aholisini Uning ikkinchi zohir bo‘lishiga tayyorlanishga ogohlantirish uchun qudratli bir farishtaga topshiriq berdi. Farishta osmonda Isoning huzuridan chiqib ketar ekan, uning oldidan nihoyatda yorqin va ulug‘vor bir nur borardi. Menga aytildiki, uning vazifasi yer yuzini o‘z ulug‘vorligi bilan yoritish va insonni Xudoning kelayotgan g‘azabi haqida ogohlantirishdan iborat edi.” Early Writings, 245.

That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.

Vahiy kitobining o‘n sakkizinchi bobidagi o‘sha farishta 2001-yil 11-sentyabrda tushib keldi. U 1840-yil 11-avgustda tushib kelgan farishta orqali timsollangan edi. Ishayo kitobining oltinchi bobida Ishayoga osmondagi ma’bad va Xudoning ulug‘vorligi ko‘rsatiladi. Oltinchi bobning uchinchi oyatida butun yer Xudoning ulug‘vorligiga to‘la ekani bayon qilinadi. Bu Vahiy kitobining o‘n sakkizinchi bobidagi farishta tushib kelganda sodir bo‘ladi.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Shundan keyin men osmondan tushib kelayotgan boshqa bir farishtani ko‘rdim; uning qudrati buyuk edi, va yer uning ulug‘vorligidan yorishdi. Vahiy 18:1.

Verse three of Isaiah six identifies the same history.

Ishayo 6-bobning uchinchi oyati ayni tarixni ko‘rsatadi.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Va biri boshqasiga xitob qilib dedi: Muqaddas, muqaddas, muqaddasdir lashkarlar Egasi Rabbiy; butun yer Uning ulug‘vorligi bilan to‘lgandir. Ishayo 6:3.

Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.

Opa Uayt Ishayoning ma’bad haqidagi vahiyini Vahiy kitobining o‘n sakkizinchi bobidagi harakat bilan birlashtiradi.

> “The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.

> “Taxt oldidagi seraflar Xudoning ulug‘vorligini tomosha qilishda shu qadar ta’zimli hayratga to‘lganki, ular bir lahza ham o‘zlariga o‘zini mamnun ko‘z bilan qaramaydilar, na o‘zlaridan, na bir-birlaridan hayratlanadilar. Ularning hamdu sharafi baland va yuksaltirilgan, libosining etagi ma’badni to‘ldiradigan Sarvari Lashkarlar Uchundir. Ular butun yer Uning ulug‘vorligi bilan to‘ladigan kelajakni ko‘rar ekanlar, zafarli hamd qo‘shig‘i biridan boshqasiga ohangdor navo bilan aks sado beradi: ‘Muqaddas, muqaddas, muqaddasdir Sarvari Lashkarlar.’ Ular Xudoni ulug‘lash bilan to‘la qanoatlanadilar; va Uning huzurida, Uning ma’qullovchi tabassumi ostida, ular bundan ortiq hech narsani istamaydilar. Uning suratini ko‘tarishda, Uning xizmatini ado etishda va Unga sajda qilishda ularning eng yuksak intilishi to‘liq ro‘yobga chiqadi.

> “The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.

> “Ishayo ga berilgan vahiy oxirgi kunlarda Xudoning xalqining ahvolini ifodalaydi.” Review and Herald, 1896-yil 22-dekabr.

John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.

Vahiy kitobining o‘ninchi bobida va shuningdek o‘n sakkizinchi bobida Yuhanno, hamda Ishayo kitobining oltinchi bobida Ishayo, buning ustiga Opa Uaytning sharhlari bilan birgalikda, yerning Xudoning ulug‘vorligi bilan yoritilishi haqidagi ushbu barcha tasvirlarni tarixning ayni bir nuqtasiga joylashtiradi. 2001-yil 11-sentabrda sodir bo‘lgan voqealarga butun yer guvoh bo‘ldi. 1863-yilda yakunlangan Millerchilar harakatining izchil tarixi, Vahiy kitobining o‘n sakkizinchi bobidagi qudratli farishta, Vahiy kitobining o‘ninchi bobida tushgan farishta bilan bog‘liq tarix bilan birga tushib keladigan davr tarixining timsoli edi. Ushbu kirish asoslari o‘rnatilgach, biz Sonlar kitobining o‘n to‘rtinchi bobida ifodalangan sinov jarayoniga qaytamiz. Misrga qaytishni va Yoshua hamda Xolibni toshbo‘ron qilishni istagan isyonchilar uchun Muso shafoat qilganidan so‘ng, Xudo Musoning shafoatini qabul qiladi.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.

> Egamiz shunday dedi: “Men sening so‘zingga ko‘ra kechirdim; ammo Men tirik bo‘lganimdek haqiqatan, butun yer yuzi Egamizning ulug‘vorligi bilan to‘lgay. Chunki Mening ulug‘vorligimni va Misrda hamda sahroda qilgan mo‘jizalarimni ko‘rgan, endi esa Meni mana shu o‘n marta sinagan va ovozimga quloq solmagan o‘sha kishilar, albatta, Men ularning otalariga qasam ichib va’da qilgan yerni ko‘rmaydilar; Meni g‘azablantirganlarning hech biri uni ko‘rmaydi. Ammo qulim Xolib — chunki unda boshqacha ruh bor edi va u Menga to‘liq ergashdi — uni u kirib borgan o‘sha yurtga kiritaman, va uning zurriyoti unga egalik qiladi.” Sahroda sanash 14:20–24.

The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.

Bu yerda, Sanoqlar kitobining o‘n to‘rtinchi bobida tasvirlangan tarix qadimgi Isroil uchun yakuniy sinov bo‘lib, ularning muvaffaqiyatsizligi keyingi qirq yil davomida sahroda o‘lim hukmini ular uchun muhrladi. Bu tarix Vahiy o‘n sakkizinchi bob bilan bevosita bog‘liqdir, chunki u yerda Xudo: “Men tirik bo‘lganimdek, butun yer Egamizning ulug‘vorligi bilan to‘ladi”, deb e’lon qildi. Bu — Xudo mazkur tarixiy qaydda keltirgan nihoyatda kuchli bayonotdir va shu orqali U Sanoqlar kitobining o‘n uchinchi va o‘n to‘rtinchi boblarida ifodalangan tarix Vahiy o‘n sakkizinchi bobdagi farishtaning qudratli harakatiga ishora qilib turganini ta’kidlaydi. Vahiy o‘n sakkizinchi bob Xudoning qoldiq xalqining oxiri bo‘lgani uchun, Xudoning qoldiq xalqining boshlanishi ham biz Sanoqlar kitobida ko‘rib chiqayotgan ushbu parçada tasvirlangan.

On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.

1840-yil 11-avgustda, ikkinchi vayga doir Islom haqidagi bashorat amalga oshgan paytda, ilgari tanlangan ahd xalqi endigina to‘g‘ri ekani isbotlangan Ilyosning xabari bilan sinovdan o‘tkazildi.

On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.

2001-yil 11-sentyabrda, Islomning uchinchi voy haqidagi bashorati amalga oshgan paytda, avval tanlangan ahd xalqi endigina to‘g‘ri ekani isbotlangan Ilyos xabari sifatida tiriklarning hukmi boshlanishini belgiladi.

The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.

Milleritlar tarixidagi Ilyos xabari bashoratli vaqt kontekstida belgilangan edi. 2001-yil 11-sentabrdagi Ilyos xabari esa tarixning takrorlanishi kontekstida belgilangan edi. 2001-yil 11-sentabr 1840-yil 11-avgust tarixini takrorladi, chunki har ikkala sana ham Islom haqidagi bashoratning bajo bo‘lishini ifodalaydi va har ikkisi ham farishtaning tushib kelishini belgilaydi; Sister White bu farishta haqida “Iso Masihning O‘zidan kam bo‘lmagan Zot” degan. Garchi Sister White Vahiy kitobining o‘ninchi bobidagi farishta haqida aytganidek, o‘n sakkizinchi bobdagi farishta haqida “Iso Masihning O‘zidan kam bo‘lmagan Zot” deb hech qachon aytmagan bo‘lsa-da, Vahiy kitobining o‘n sakkizinchi bobidagi farishta yerni “o‘zining” ulug‘vorligi bilan yoritadi, va Muqaddas Yozuvlar yerni yoritadigan shu ulug‘vorlik Iso Masihning ulug‘vorligi ekanini aniq ko‘rsatadi.

The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.

Boshida protestantlarning sinovini yuzaga keltirgan hukm vositasi Ilyos tomonidan ifodalangan Millerit harakati edi. Oxirida Yettinchi kun Adventizmining sinovini yuzaga keltiradigan hukm vositasi esa bir yuz qirq to‘rt ming tomonidan ifodalangan Ilyos harakatidir. Ilyos timsoli bir nechadan ortiq ma’noga ega bo‘lib, u Miller va Millerit harakatini ifodalashi bilan birga, bir yuz qirq to‘rt mingni ham ifodalaydi.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.

> “Musoning ulug‘vor qiyofa o‘zgarishi tog‘ida bo‘lishi Masihning gunoh va o‘lim ustidan qozongan g‘alabasiga guvohlik edi. U solihlarning tirilishida qabrdan chiqadiganlarni ifoda etar edi. O‘limni ko‘rmasdan osmonga ko‘tarilgan Ilyos esa, Masihning ikkinchi kelishida yer yuzida tirik bo‘ladigan va ‘bir lahzada, ko‘z yumib ochguncha, oxirgi karnay chalinganda’ ‘o‘zgartiriladigan’larni ifoda etar edi; o‘shanda ‘bu foniy o‘lmaslikni kiyishi kerak’, va ‘bu chiruvchan esa chirimaslikni kiyishi kerak bo‘ladi.’ 1 Korinfliklarga 15:51–53. Iso osmonning nuri bilan o‘ralgan edi, xuddi U ‘ikkinchi marta, gunohsiz holda, najot uchun’ zohir bo‘ladigan paytda qanday namoyon bo‘lsa. Chunki U ‘O‘z Otasining ulug‘vorligida muqaddas farishtalar bilan’ keladi. Ibroniylarga 9:28; Mark 8:38. Endi Najotkorning shogirdlarga bergan va’dasi bajo bo‘ldi. Tog‘ ustida kelajakdagi ulug‘vorlik shohligi kichik bir ko‘rinishda namoyon etildi,—Masih Shoh, Muso tirilgan azizlarning vakili, Ilyos esa o‘limni ko‘rmay ko‘chirilganlarning vakili edi.” The Desire of Ages, 412.

The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.

O‘tib ketilgan ahd xalqi o‘ndan ikkiga teng bo‘lgan ko‘pchilikdir. Ko‘plar da’vat etiladi, ammo ozlar tanlanadi. O‘ninchi sinovdagi muvaffaqiyatsizlik Va’da qilingan Yurt haqidagi yomon xabar yoki yaxshi xabarning rad etilishi yoxud qabul qilinishiga asoslangan edi. Shunday qilib, bu yerda tasvirlangan tarix shuni ko‘rsatadiki, bosqichma-bosqich sinov tarixidagi g‘alaba yoki mag‘lubiyat ayni bir ma’lumotni talqin qiladigan ikki metodologiyadan birini tanlashga asoslanadi.

All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.

O‘n ikki josusning barchasi Va’da qilingan yurtni ko‘rdilar, biroq Va’da qilingan yurt nimani anglatishi xususida ikki xil xulosa chiqarildi. Bir xabar insoniy qo‘rquvdan kelib chiqqan edi, boshqasi esa imondan. Biri Xudoning yo‘lboshchiligini rad etib, Misr qulligiga qaytish istagini namoyon qildi, boshqa xabar esa Xudoning yo‘lboshchiligiga ishonib, oldinga — Va’da qilingan yurt sari harakat qilish istagini namoyon qildi.

In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.

Millerchilar harakatida ham ko‘pchilik Bobilning qulligiga qaytishni va uning qizlari bo‘lishni tanladi; bu esa birinchi farishtaning bashoratli xabarini rad etish haqidagi ularning qarorining namoyoni edi. Sodiq Millerchilar esa 1844 yil bahoridagi birinchi umidsizlikdagi zohiriy muvaffaqiyatsizlikdan keyin ham birinchi farishtaning bashoratli xabariga ergashishni tanladilar. Sonlar kitobidagi tarix o‘n ikki josusning ikki xil “xabari”ni bayon etadi; ular ayni bir bashoratli xabarning ikki xil tahlilini ifodalaydi. 1863 yilda Laodikiyalik Adventizm bir bashoratli xabarni qabul qilmadi; ular ilgari o‘rnatilgan bashoratli xabarni rad etdilar. 1863 yilda Laodikiyalik Adventizm butun xizmat faoliyati davomida William Millerga qarshi turgan Muqaddas Kitobiy metodologiyaga qaytdi va uni qabul qildi. Bashoratli xabarni rad etib, qullikka qaytishni istaganlar, oxir-oqibat sahroda halok bo‘lgan Sonlar kitobining o‘n to‘rtinchi bobidagi isyonchilar timsolida tasvirlangan edi.

The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.

O‘n soni, ramz sifatida ko‘rib chiqilganda, barcha ramzlar singari bir nechadan ortiq ma’noga ega. Uning ramziy ma’nosi u joylashgan parchadagi kontekst orqali tushunilishi lozim. “O‘n” ramz sifatida quvg‘inni ifodalashi mumkin. U sinovni ifodalashi mumkin. U Yevropa shohlarining, Isroilning shimoliy qabilalarining va Birlashgan Millatlar Tashkilotining o‘n karra ittifoqini ifodalashi mumkin. Smirna jamoatida Xudoning xalqi o‘n kun davomida musibat chekishi kerak edi.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Boshingga tushadigan narsalarning hech biridan qo‘rqma: mana, sizlar sinalishingiz uchun iblis ba’zilaringizni zindonga tashlaydi; va sizlar o‘n kun musibat chekasizlar: o‘limgacha sodiq bo‘lgin, va Men senga hayot tojini beraman. Vahiy 2:10.

The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.

Tarixchilar Smirna tarixida Diokletian tomonidan amalga oshirilgan quvg‘inni ko‘rsatadilar, chunki u Smirna tarixidagi eng shiddatli quvg‘in bo‘lgan va o‘n yil davom etgan. Boshqa tarixchilar esa Smirna tarixida o‘nta turli quvg‘inni aniqlaydilar. Qanday bo‘lmasin, ular Imperatorlik Rimi tomonidan amalga oshirilgan bo‘lib, u Doniyor 7-bobda o‘nta shox bilan ifodalanadi. O‘sha o‘nta shoh Axab orqali timsollangan shohlar bo‘lib, papalik bilan zino qilgan va Qorong‘u asrlar davridagi qirg‘inni amalga oshirish uchun papalik foydalangan quvg‘in quroli bo‘lganlar. “O‘n” Izebel uchun quvg‘inni amalga oshiradigan davlat hokimiyatini ifodalaydi. Doniyorning 1-bobida esa “o‘n” sinov davrini ramziy bildiradi.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.

> Yalvoraman, qullaringni o‘n kun sinab ko‘rgin; bizga yegulik uchun dukkakli ozuqa va ichish uchun suv berilsin. So‘ngra huzuringda bizning chehralarimizga, shuningdek shohning taomidan yegan yigitlarning chehralariga boqilsin; va qanday ko‘rsang, qullaringga shunday munosabat qilgin. Shunda u bu masalada ularga rozi bo‘ldi va ularni o‘n kun sinab ko‘rdi. O‘n kun oxirida ularning chehralari shohning taomidan yegan barcha yigitlarnikidan ko‘ra chiroyliroq va badanlari semizroq ko‘rindi. Doniyor 1:12–15.

In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.

Sahroda 14-bobda qadimgi Isroil ma’lum bir davr mobaynida o‘nta sinov bilan Xudoni o‘n marta g‘azablantirgan edi.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.

> Lekin Men tirik bo‘lganimdek, butun yer yuzi Egamizning ulug‘vorligi bilan to‘ladi. Chunki Mening ulug‘vorligimni va Misrda hamda sahroda qilgan mo‘‘jizalarimni ko‘rgan, endi esa Meni o‘n marta sinab ko‘rgan va ovozimga quloq solmagan o‘sha odamlarning barchasi. Sahroda sanash 14:21, 22.

If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.

Agar siz internetdan Qizil dengizdagi najotdan boshlab o‘ninchi sinovgacha bo‘lgan to‘qqiz isyon yoki muvaffaqiyatsiz sinovlar nimani anglatishini tushunishga oid ma’lumot izlasangiz, qadimgi Isroilning qaysi muvaffaqiyatsizliklari o‘sha o‘nta sinovdan biri sifatida belgilanishi kerakligi borasida bir necha xil qarashlarni topasiz. Men shuni ta’kidlaymanki, aynan 1844-yil 22-oktabrga mos kelishi aniq ko‘rsatilgan Qizil dengizdagi najot o‘nta sinovning boshlanishidir va, shu bois, 1844-yildan 1863-yilgacha yuzaga kelgan sinovlarni sanashni boshlash lozim bo‘lgan nuqta ham shudir. Doniyor kitobi muhrdan ochilgan 1798-yilda boshlangan izchil bir sinovdan o‘tkazish jarayoni mavjud edi va bu jarayon 1844-yil 22-oktabrda uchinchi farishtaning kelishi bilan yakunlangan birinchi va ikkinchi farishta xabarlarining tarixini qamrab olgan edi.

> “In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.

> “Minneapolisda Xudo O‘z xalqiga haqiqatning qimmatbaho gavharlarini yangi yoritilishlarda berdi. Osmondan kelgan bu nur ba’zilar tomonidan, yahudiylar Masihni rad etishda namoyon etgan barcha qaysarlik bilan rad etildi, va eski chegaralarni saqlab qolish haqida ko‘p gapirildi. Ammo ular eski chegaralar nimaligini bilmaganliklariga dalil bor edi. Vijdonga o‘zini tavsiya etadigan dalillar ham, Kalomdan keltirilgan mulohazalar ham bor edi; biroq odamlarning tafakkuri nur kirishiga qarshi qotib, muhrlanib qolgan edi, chunki ular buni “eski chegaralar”ni olib tashlaydigan xavfli xato deb hukm qilgan edilar; holbuki, bu eski chegaralarning biror qoziğini ham siljitish emas edi, balki ular eski chegaralarni nima tashkil etishi haqidagi tasavvurlarini buzib yuborgan edilar.”

> “The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.

> “1844-yilda vaqtning o‘tishi buyuk voqealar davri bo‘ldi; u hayratga tushgan ko‘zlarimizga osmonda sodir bo‘layotgan ma’badning poklanishini ochib berdi va yer yuzidagi Xudoning xalqiga hal qiluvchi aloqadorlikka ega edi; [shuningdek] birinchi va ikkinchi farishtalarning xabarlari hamda uchinchisi, ustiga: «Xudoning amrlari va Isoning imoni», deb yozilgan bayroqni yoydi. Bu xabar ostidagi chegara belgilaridan biri Xudoning ma’badi edi; Uni haqiqatni sevuvchi xalqi osmonda ko‘rdi, va unda Xudoning qonuni saqlangan sandiq ham bor edi. To‘rtinchi amrning Shabbatiga oid nur Xudoning qonunini buzuvchilarning yo‘liga o‘zining kuchli nurlarini sochdi. Fosiqlarning o‘lmas emasligi qadimiy chegara belgisidir. Men qadimiy chegara belgilar sarlavhasi ostiga kirishi mumkin bo‘lgan bundan boshqa hech narsani eslay olmayman. Qadimiy chegara belgilarini o‘zgartirish haqidagi bu barcha da’volar butunlay xayoliydir.” The 1888 Materials, 518.

On October 22, 1844 the third angel arrived with a message in his hand.

1844-yil 22-oktabrda uchinchi farishta qo‘lida bir xabar bilan keldi.

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.

> “Isoyning muqaddas joydagi xizmati yakuniga yetib, U eng muqaddas joyga o‘tganida va Xudoning qonunini o‘z ichiga olgan sandiq oldida turganida, U dunyoga uchinchi xabar bilan yana bir qudratli farishtani yubordi. Farishtaning qo‘liga bir o‘rama qo‘yildi va u qudrat hamda ulug‘vorlik ila yerga tushar ekan, inson zotiga qachonlardir yetkazilgan eng dahshatli tahdidni o‘z ichiga olgan qo‘rqinchli bir ogohlantirishni e’lon qildi.” Early Writings, 254.

On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”

1844-yil 22-oktabrda bir farishta qo‘lida Xudoning xalqiga yeyish uchun berilgan bir o‘rama bilan tushib keldi. Keyin aniqlanadigan “tayanch nuqtalar” ta’limotlari yo yeyilib, qabul qilinishi, yo rad etilib, yeyilmasligi kerak edi. Uchinchi farishta qo‘lida o‘rama bilan kelganida, o‘rama ichidagi xabar oltita sinovchi haqiqatni ifodalar edi. Bu oltita sinov quyidagicha aniqlangan edi: yigirma uch yuz yillik bashoratni ifodalovchi “vaqtning o‘tishi”; “muqaddas maskanning poklanishi” sifatida ifodalangan hukm; uch farishtaning xabarlari; “Xudoning qonuni”; “Shabbat”; va “jonning o‘lmas emasligi” sifatida ifodalangan o‘liklarning holati.

Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.

Albatta, o‘sha olti haqiqat o‘zaro bog‘liq edi, biroq ular alohida-alohida mo‘ljal belgilar sifatida aniqlangan edi. Ba’zilar bu ro‘yxatga vaqtning o‘tishini kiritishni istamasligi mumkin, ammo ravshanki, ko‘plar 1844-yil 22-oktabr chinakam bashorat bajo bo‘lishi bo‘lgan degan haqiqatni rad etdilar. Ular o‘sha sinovdan o‘ta olmadilar, bu esa, albatta, keyin kelgan sinovlar bilan kurashishlariga to‘sqinlik qildi. Xudoning sinash jarayoni qayta-qayta shunday bosqichma-bosqich jarayon ekani ko‘rsatib berilganki, unda keyingi sinovga jalb etilishdan oldin avval sizga berilgan sinov ustidan g‘alaba qozonishingiz talab etiladi.

> “When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.

> “Biz Shabbat masalasiga doir nurni taqdim eta boshlaganimizda, Vahiy 14:9–12 dagi uchinchi farishtaning xabari haqida aniq belgilangan tasavvurga ega emas edik. Xalq oldiga chiqqanimizda, guvohligimizning asosiy yuki shundan iborat edi: buyuk ikkinchi kelish harakati Xudodan bo‘lgan, birinchi va ikkinchi xabarlar ilgari surilgan, uchinchisi esa berilishi lozim edi. Biz uchinchi xabar quyidagi so‘zlar bilan yakunlanishini ko‘rdik: ‘Mana, azizlarning sabr-toqati shundadir: ular Xudoning amrlarini va Isoning imonini saqlaydiganlardir.’ Va biz hozir ko‘rib turganimizdek ravshan tarzda shuni ham ko‘rdikki, bu bashoratli so‘zlar Shabbat islohotini nazarda tutar edi; biroq xabarda tilga olingan hayvonga sajda qilish nimani anglatishi, yoxud hayvonning surati va tamg‘asi nima ekani borasida bizda aniq belgilangan nuqtai nazar yo‘q edi.”

> “God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.

> “Xudo O‘zining Muqaddas Ruhi orqali O‘z xizmatkorlari ustiga nurni porlatdi, va bu mavzu asta-sekin ularning ongiga ochildi. Uni tagiga yetib tadqiq etish, bo‘g‘inma-bo‘g‘in bog‘lash uchun ko‘p o‘rganish va iztirobli ehtiyotkorlik talab qilindi. Ehtiyotkorlik, tashvish va tinimsiz mehnat orqali bu ish olg‘a siljib bordi, to xabarimizning buyuk haqiqatlari — ravshan, o‘zaro bog‘langan, mukammal bir butun holda — dunyoga berilgunicha.”

> “I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’

> Men oqsoqol Beyts bilan tanishligim haqida allaqachon aytganman. Men uni haqiqiy masihiy janob, odobli va mehribon inson deb topdim. U menga xuddi o‘z farzandidek nihoyatda muloyimlik bilan muomala qilardi. U meni birinchi marta gapirayotganimni eshitganida, chuqur qiziqish bildirdi. Men so‘zlashni tugatganimdan so‘ng, u o‘rnidan turib dedi: “Men shubhalanuvchi Tomanman. Men vahiylarga ishonmayman. Ammo agar men bu opa-singil bu oqshom bayon etgan shahodat haqiqatan ham biz uchun Xudoning ovozi ekaniga ishona olsam, men tiriklar ichidagi eng baxtli odam bo‘lur edim. Yuragim chuqur larzaga kelgan. Men so‘zlovchini samimiy deb bilaman, ammo unga bizga bayon qilgan bu ajoyib narsalar qanday ko‘rsatilganini izohlay olmayman.”

> “A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.

> “Turmushga chiqqanimdan bir necha oy o‘tgach, men erim bilan birga Meyn shtatining Topsham shahrida bo‘lib o‘tgan bir Konferensiyada qatnashdim; unda oqsoqol Bates ham hozir edi. U o‘sha paytda mening vahiylarim Xudodan ekaniga hali to‘liq ishonmas edi. O‘sha yig‘ilish nihoyatda katta qiziqish uyg‘otgan bir davr bo‘ldi. Xudoning Ruhi mening ustimga tushdi; men Xudoning ulug‘vorligi haqidagi vahiyga chulg‘andim va birinchi marta boshqa sayyoralarni ko‘rdim. Vahiydan chiqqanimdan so‘ng, ko‘rganlarimni aytib berdim. Shunda oqsoqol B. mendan astronomiyani o‘rgangan-o‘rganmaganimni so‘radi. Men unga astronomiya kitobiga biror marta qaraganimni ham eslay olmasligimni aytdim. U dedi: ‘Bu Rabbidandir.’ Men ilgari uni hech qachon bunchalik erkin va shod ko‘rmagan edim. Uning chehrasi osmon nuridan porlardi va u jamoatga qudrat bilan nasihat qildi.” Testimonies, 1-jild, 78–80.

Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.

Shubhasiz, ushbu ta’limotiy sinovlarning barchasi o‘zaro bog‘liqdir, biroq ular alohida ajratib ko‘rilishi mumkin bo‘lgan sinovlar hamdir, va ular Xudoning xizmatkorlariga bosqichma-bosqich ochib berilgan. Yettinchi kun Shabbatiga rioya qiladigan, biroq uch farishta xabarini rad etadigan ko‘plab jamoatlar bor. Ular hukm 1844-yil 22-oktabrda boshlangan degan haqiqatni rad etadilar, ammo baribir Shabbatga rioya qiladilar. Bu ta’limotiy sinovlar o‘zaro bog‘liqdir, biroq ular oltita aniq sinovni ifodalaydi.

As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.

Yuqorida aynan Yusuf Beyts misolida ko‘rsatilganidek, astronomiyani mukammal bilgan dengiz kapitani ilgari rad etgan Bashorat Ruhini qabul qildi. 1844-yil dekabr oyida Ellen Uayt o‘zining birinchi vahiyini oldi va harakat ichiga yettinchi sinov kirib keldi.

> “The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.

> “Muqaddas Kitob sizning maslahatchingiz bo‘lishi kerak. Uni va Xudo bergan guvohliklarni o‘rganing; chunki ular hech qachon Uning Kalomiga zid kelmaydi. Agar Guvohliklar Xudoning kalomiga muvofiq so‘zlamasa, ularni rad eting. Masih bilan Beliya‘l birlasha olmaydi.” Selected Messages, 3-kitob, 33.

Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”

Buyuk umidsizlikdan ko‘p o‘tmay, Opa Uayt Masihning 1844-yil 22-oktabrda Muqaddas joydan Eng Muqaddas joyga o‘tganini ko‘rsatgan bir maqolani ma’qulladi. U bu nashrni “har bir avliyo”ga tavsiya qildi.

> “I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.

> “Men 2300 kunning oxirida poklanishi lozim bo‘lgan Muqaddasxonani Masih xizmat qilayotgan Yangi Quddus Ma’badi, deb ishonaman. Rabbiy menga bir yildan ko‘proq vaqt oldin vahiyda ko‘rsatdiki, Birodar Crosier Muqaddasxonaning poklanishi va hokazo haqidagi masalada haqiqiy nurga ega edi; va Birodar C. 1846-yil 7-fevraldagi Day-Star, Extra’da bizga bayon etgan qarashni yozib chiqishi Uning irodasi edi. Men har bir avliyoga o‘sha Extra’ni tavsiya etishga Rabbiy tomonidan to‘la vakolatli ekanligimni his qilaman.” A Word to the Little Flock, 12.

Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”

Uning ma’qullashi Crosierning Masihning Eng Muqaddas Joyga ko‘chishi haqidagi ta’rifiga qaratilgan edi, biroq maqola bir qancha xato ta’limotlarni ham o‘z ichiga olgan bo‘lib, jumladan murtad protestantizmning Doniyor kitobidagi “kundalik” Masihning xizmati ekanligi haqidagi ta’limoti ham bor edi. Shuning uchun u avval 1850 yilda chop etilgan, keyin esa “Ilk Yozuvlar” kitobiga kiritilgan bir izohni qalamga oldi. U yerda u “hukm soati xabarini berganlar ‘kundalik’ haqida to‘g‘ri qarashga ega edilar”, deb ta’kidlagan.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.

> “Shundan so‘ng men ‘kundalik’ (Daniel 8:12) haqidagi masalada shuni ko‘rdimki, ‘qurbonlik’ so‘zi inson donoligi bilan qo‘shib kiritilgan bo‘lib, matnga tegishli emas; hukm soati xabarini e’lon qilganlarga esa Rabbimiz bu haqdagi to‘g‘ri tushunchani bergan edi. 1844 yildan avval, birlik mavjud bo‘lgan paytda, deyarli hamma ‘kundalik’ haqidagi to‘g‘ri qarashda birlashgan edi; ammo 1844 yildan keyingi chalkashlik ichida boshqa qarashlar qabul qilindi va buning ortidan zulmat hamda sarosima keldi.” Early Writings, 74.

The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”

Doniyor kitobidagi “kundalik” mavzusi yigirmanchi asrning boshlarida murtad Protestantizm metodologiyasiga Adventizmning qaytishining ramziga aylandi, va bugun “kundalik” haqidagi to‘g‘ri Milleriy tushuncha Adventizm ilohiyotchilari tomonidan rad etilgan. U rad etildi, garchi Opa Uayt Milleriylar “kundalik”ni butparastlikning shaytoniy qudrati sifatida aniqlashda to‘g‘ri bo‘lganini ravshan tarzda ko‘rsatgan bo‘lsa ham. Ular “kundalik” haqidagi haqiqatni nafaqat uning Milleriylar tushunchasi to‘g‘ri bo‘lganini ilhomlangan tarzda tasdiqlaganiga zid ravishda, balki “kundalik” Masihning muqaddas maskandagi xizmatini ifodalaydi deb o‘rgatuvchi soxta ta’limot “osmondan quvilgan farishtalar” tomonidan keltirilganini uning bevosita va qat’iy ravishda ko‘rsatganiga ham to‘g‘ridan-to‘g‘ri zid ravishda rad etdilar!

> “And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.

> “Va u yerda aqli ustida dushman ishlayotgan Birodar Daniells bor edi; va sizning aqlingiz hamda Oqsoqol Prescottning aqli osmondan quvilgan farishtalar tomonidan ta’sir ostiga olinayotgan edi.” Manuscript Releases, 20-jild, 17.

Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.

Hozirgi kunda Adventizm o‘zining “afsonalar taomlari”dan biri sifatida foydalanayotgan narsani u shu qadar qat’iy rad etgan edi, chunki Daniells va Prescott shaytoniy hokimiyatning ramzi bo‘lgan bir timsolni (butparastlikni) olib, uni Masihga (Uning ma’baddagi xizmatiga) nisbat berdilar. Bu bilan ta’limotga oid sinovlar soni sakkiztaga yetadi.

The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.

1863 yilga olib borgan tarixdagi to‘qqizinchi sinov — 1850 yilda Xabaqquqning ikkinchi jadvalining tayyorlanishidir. 1843 yilgi kashshof jadval 1842 yilda tayyorlangan bo‘lib, u faqat Masihning qaytishini 1843 yilda bo‘ladi, deb bashorat qilgani uchun 1843 yilgi jadval deb ataladi. Xabaqquqning ikkinchi jadvalini tayyorlash haqidagi amr 1850 yilda Opa Uaytga berilgan edi. Xabaqquqning ikki jadvalining tayyorlanishi birinchi va ikkinchi farishtalar tarixini uchinchi farishtaning tarixi bilan bog‘laydi. Nabirasining uning hayoti va faoliyati haqidagi tarjimai holida u 1850 yilgi jadvalning tayyorlanishiga olib kelgan voqealarning umumiy bayonini beradi. U buni Opa Uaytning tegishli izohlarini tanlab, ushbu umumiy bayonga o‘z sharhini qo‘shish orqali amalga oshiradi.

> “On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.

> “Birodar Nikolsnikiga qaytganimizda, Rabbiy menga bir vahiy berdi va haqiqat jadvallar ustiga ravshan qilib yozilishi kerakligini ko‘rsatdi; ikki avvalgi xabar ham jadvallar ustiga ravshan qilib yozilgach, bu uchinchi farishta xabari orqali ko‘plarni haqiqat tarafida qaror qilishga undar edi.—28-xat, 1850.

> “In this vision she was also shown that which would give James White courage to continue publishing:

> “Ushbu vahiyda unga, shuningdek, James White’ga nashr etishni davom ettirish uchun jasorat beradigan narsa ham ko‘rsatildi:

> “I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.

> “Shuningdek, men shuni ko‘rdimki, qog‘ozni nashr etish xabarchilarning borishi qanchalik zarur bo‘lsa, shunchalik zarur edi; chunki xabarchilar o‘zlari bilan tinglovchilarning qo‘liga tutqazish uchun hozirgi haqiqatni o‘z ichiga olgan bir qog‘ozni olib yurishga muhtoj edilar, shunda haqiqat ongdan so‘nib ketmas edi. Va qog‘oz xabarchilar bora olmaydigan joylarga borar edi.—Ibid.

> “Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:

> “Yangi jadval ustidagi ish darhol boshlandi, va keyingi oy Jeyms nashr etgan Present Truth sonida bu haqda birodarlarga xabar berish uchun imkoniyat tug‘ildi:

> “The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.

> “Jadval. Daniel va Yuhannoning vahiylariga oid xronologik jadval, hozirgi haqiqatni ravshan tarzda ko‘rsatib berish uchun tuzilgan bo‘lib, ayni paytda Massachusets shtatining Dorchester shahridan bo‘lgan birodar Otis Nichols nazorati ostida litografiya qilinmoqda. Hozirgi haqiqatni ta’lim berayotganlarga u katta yordam beradi. Jadval haqida keyinchalik yana xabar beriladi.—Present Truth, November, 1850.

> “By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

> 1851-yil yanvar oyining oxirlariga kelib, jadval tayyor bo‘ldi va 2 dollarga e’lon qilindi. James White undan juda mamnun bo‘ldi va uni “Xudo uchinchi farishtaning xabarini yetkazish uchun chaqirganlarga” bepul taklif qildi (Review and Herald, 1851-yil yanvar). Ba’zi saxiy ehsonlar nashr xarajatlarini qoplashga yordam bergan edi.” Arthur White, Ellen G. White: The Early Years, 1-jild, 185-bet.

Speaking of the 1843 chart Sister White recorded that it had been directed by God.

1843 yilgi jadval haqida gapirar ekan, Oq opa-singil uning Xudo tomonidan yo‘naltirilganini qayd etgan.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.

> “Rabbiy menga 1843-yilgi jadval Uning qo‘li bilan yo‘naltirilganini va uning hech bir qismi o‘zgartirilmasligi kerakligini ko‘rsatdi; undagi raqamlar U xohlaganidek edi. Uning qo‘li ayrim raqamlardagi bir xatoni berkitib, uning ustida turar edi, shuning uchun Uning qo‘li olib tashlanmaguncha, uni hech kim ko‘ra olmas edi.” Review and Herald, November 1, 1850.

When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.

1850 yilda yana bir jadval tayyorlash haqidagi amr bilan bog‘liq nurni qayd etar ekan, u 1843 yilgi jadval to‘g‘risida berilganidek, 1850 yilgi jadvalga ham ayni ilohiy tasdiqni taqdim etdi, shu bilan birga o‘sha paytda tayyorlanayotgan boshqa jadvallar Rabbiyga maqbul emasligini ham ko‘rsatdi. Yangi jadval tayyorlash haqidagi amr yangi bir nashrni chop etish haqidagi amr bilan birlashtirilgan edi.

> “I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

> “Men jadval tuzish ishi butunlay noto‘g‘ri ekanini ko‘rdim. U Birodar Rhodes bilan boshlangan va Birodar Case tomonidan davom ettirilgan edi. Farishtalarni va ulug‘vor Isoni tasvirlash uchun qo‘pol, jirkanch suratlar yasash hamda jadvallar tayyorlashga mablag‘ sarflandi. Men bunday narsalar Xudoga manzur emasligini ko‘rdim. Men Birodar Nichols tomonidan jadvalni nashr etishda Xudo borligini ko‘rdim. Men bu jadval haqida Muqaddas Kitobda bir bashorat borligini ko‘rdim, va agar bu jadval Xudoning xalqi uchun mo‘ljallangan bo‘lsa, agar u bittasi uchun yetarli bo‘lsa, boshqasi uchun ham yetarlidir; va agar kimdir kattaroq hajmda chizilgan yangi jadvalga muhtoj bo‘lgan bo‘lsa, barchasi ham unga xuddi shunchalik muhtojdir.”

> “I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.

> Men Birodar Case’da yana bir jadvalni istagan bezovta, notinch, qoniqmas va noshukr bir tuyg‘u borligini ko‘rdim. Men bu bo‘yalgan jadvallar jamoatga yomon ta’sir ko‘rsatganini ko‘rdim. Bu yig‘inda yengil, puch, masxaralovchi bir ruhning bo‘lishiga sabab bo‘ldi.

> “I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

> «Xudo amr qilgan jadvallar izohsiz ham aqlga ijobiy ta’sir ko‘rsatishini ko‘rdim. Jadvallardagi farishtalar tasvirida qandaydir nurli, go‘zal va samoviy narsa bor. Aql deyarli sezilmas tarzda Xudoga va osmonga yo‘naltiriladi. Ammo tayyorlab qo‘yilgan boshqa jadvallar esa aqlni jirkanchiradi va uni osmondan ko‘ra ko‘proq yer haqida o‘ylashga undaydi. Farishtalarni ifodalovchi suratlar samoviy mavjudotlardek emas, balki ko‘proq yovuz ruhlarga o‘xshaydi. Jadvallar bir necha kunlar va haftalar davomida Birodar Case ning fikrini band etganini ko‘rdim; holbuki, u Xudodan samoviy donolik izlayotgan bo‘lishi, Ruhning inoyatlarida va haqiqat haqidagi bilimda o‘sib borayotgan bo‘lishi kerak edi.

> “I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.

> “Men shuni ko‘rdimki, agar jadvallarni chiqarishga sovurilgan mablag‘ risolalar va hokazolarni nashr etish orqali haqiqatni birodarlar oldida ravshan bayon qilishga sarflanganida edi, bu juda ko‘p yaxshilik qilgan va jonlarni qutqargan bo‘lur edi. Men shuni ko‘rdimki, jadval tayyorlash ishi isitma kabi yoyilib ketgan.” Manuscript Releases, number 13, 359; 1853.

She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.

U ochiq-oydin shunday deydi: “Xudo [1850 yilgi] jadvalning Birodar Nichols tomonidan nashr etilishida edi”, va bu jadval haqida “Muqaddas Kitobda [Habakkuk 2] bir bashorat bor edi”. U, shuningdek, “Xudo tomonidan buyurilgan” “jadvallar”ni [ko‘plik; 1843 va 1850] “hatto izohsiz ham ongga ijobiy ta’sir etganini” ta’kidlagan. Habakkuk 2 Millerchilarga vahiy ni jadvallar ustida (ko‘plikda) ravshan qilib yozishni buyurgan edi, toki ikki jadvalni o‘qigan kishi Xudoning Kalomida u yoq-bu yoqqa yugura olsin. Ilohiy jadvallarga qo‘shimcha izohlar kerak emas edi; Uriah Smithning 1863 yildagi soxta jadvalida esa buning aksi bo‘lgan.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Egam menga javob berib dedi: Vahiyni yoz, uni lavhalar ustiga ravshan qilib bitgin, toki uni o‘qigan yugursin. Habakkuk 2:2.

The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.

O‘ninchi sinov ushbu maqolaning diqqat markazidir. Muso “Sonlar” kitobining o‘n to‘rtinchi bobida tilga olgan o‘nta sinovga doir masalada, ibroniy olimlar va boshqa ilohiyotchilar Qizil dengizdagi qutqarilishdan tortib o‘n josusning isyonigacha bo‘lgan tarixdagi qaysi voqealar nazarda tutilgan bo‘lishi mumkinligi haqida turlicha taxminlarni ilgari suradilar. O‘sha tarixdagi isyonlar orasida tanlash uchun bir necha xil variantlar bor, biroq o‘ninchi sinov sahroda qirq yil davom etadigan, holdan toydiruvchi o‘lim jarayonining boshlanishini belgilagani shubhasizdir; bu jarayon mas’uliyat yoshiga yetgan barcha isyonkorlar o‘lgunicha davom etgan.

In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.

Xuddi shunday, ayrimlar men tanlagan ushbu o‘nta ta’limotiy sinov yuzasidan e’tiroz bildirishlari mumkin, chunki bu yerda men bayon etayotganimdan ko‘ra yaxshiroqdek tuyuladigan ayrim farqlar bo‘lishi mumkin. Shunday bo‘lsa-da, o‘ninchi va yakuniy sinov o‘n josusning isyoni qanchalik ravshan bo‘lgan bo‘lsa, shunchalik ravshandir. Bu Levilar 26 dagi yetti zamonni rad etish edi. Bu aynan shunday ekanini tasdiqlovchi bir necha bashoratli dalillar mavjud.

In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.

Keyingi maqolada biz Levilar 26-bobdagi yetti vaqt Laodikeya Adventizmining o‘ninchi va yakuniy muvaffaqiyatsizligi ekanini tasdiqlovchi o‘sha bashoratli guvohliklarni aniqlashni boshlaymiz.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.

> “Xudoning qudrati nima haqiqat ekanligi haqida guvohlik berganida, o‘sha haqiqat abadiy haqiqat bo‘lib turmog‘i lozim. Xudo bergan nurga zid bo‘lgan keyingi taxminlarga o‘rin berilmasligi kerak. Odamlar Muqaddas Yozuvga doir shunday talqinlar bilan chiqadiki, ular uchun bu haqiqatdir, ammo aslida haqiqat emas. Shu zamon uchun bo‘lgan haqiqatni Xudo bizga e’tiqodimizning poydevori sifatida bergan. Nima haqiqat ekanini Uning O‘zi bizga o‘rgatgan. Biri chiqadi, so‘ng yana boshqasi, Xudo O‘z Muqaddas Ruhining namoyoni ostida bergan nurga zid bo‘lgan yangi nur bilan.”

> “A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> “Bu haqiqatning o‘rnatilishida qo‘lga kiritilgan tajribadan o‘tganlardan hali ham tirik bo‘lgan ozchilik bor. Xudo, havoriy Yuhanno umrining eng so‘ngigacha qilganidek, ular ham o‘z hayotlarining oxirigacha o‘zlari boshdan kechirgan tajribani qayta-qayta bayon etishlari uchun, marhamat ila ularning hayotini saqlab qoldi. O‘limda qulagan bayroqdorlar esa, o‘z yozuvlarining qayta nashr etilishi orqali so‘zlashlari kerak. Menga ko‘rsatildiki, shu tariqa ularning ovozlari eshitilishi lozim. Ular bu davr uchun haqiqat nimadan iborat ekanligi haqida o‘z guvohliklarini berishlari kerak.

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.

> “Imonimizning alohida nuqtalariga zid bo‘lgan xabar bilan keladiganlarning so‘zlarini qabul qilmasligimiz kerak. Ular Muqaddas Bitikdan ko‘plab oyatlarni bir joyga to‘playdilar va ularni o‘zlari ilgari surgan nazariyalarining dalili sifatida uyib qo‘yadilar. So‘nggi ellik yil davomida bu ish qayta-qayta qilingan. Muqaddas Bitiklar Xudoning Kalomi bo‘lib, ularga hurmat bilan qaralishi lozim bo‘lsa-da, agar ularni shunday qo‘llash Xudo ushbu ellik yil davomida mustahkam tutib kelgan poydevordagi bir ustunni siljitadigan bo‘lsa, bu ulkan xatodir. Bunday qo‘llashni qiladigan kishi Xudoning xalqiga kelgan avvalgi xabarlarga qudrat va ta’sir bergan Muqaddas Ruhning ajoyib namoyishini bilmaydi.” Selected Messages, 1-kitob, 161.

Back to Articles