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# The Book of Daniel - Number Sixty-Nine

Doniyor kitobi — Oltmish to‘qqizinchi son

Unveiling the Generational Cycle: The Four Abominations of Adventism

Avlodlar Davrining Ochilishi: Adventizmning To‘rt Jirkanchligi

Author

Jeff Pippenger

Published

February 2, 2024

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God never changes, and therefore Adventism is judged in its fourth generation.

Xudo hech qachon o‘zgarmaydi, va shu bois Adventizm o‘zining to‘rtinchi avlodida hukm qilinadi.

> “‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “‘U yonida kotibning siyohdoni bor zig‘ir kiyimdagi odamga nido qildi; va Rabbiy unga dedi: Shahar ichidan, Quddusning ichidan o‘tib, uning o‘rtasida qilinayotgan barcha jirkanchliklar uchun oh tortib, faryod qilayotgan kishilarning peshonalariga belgi qo‘y. Va boshqalarga mening eshitishimda shunday dedi: Uning orqasidan shahar ichidan o‘tinglar va uringlar; ko‘zingiz ayamasin, rahm ham qilmanglar: qariyani ham, yigitni ham, qizlarni ham, go‘daklarni ham, ayollarni ham butkul qirib tashlanglar; ammo ustida belgi bo‘lgan biror kishiga yaqinlashmanglar; va Mening muqaddas maskanimdan boshlanglar. Shunda ular uy oldida turgan qariyalardan boshladilar.’”

> “Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.

> “Iso samoviy ma’baddagi marhamat kursisidan chiqib, qasos kiyimlarini kiyish va Xudo ularga bergan nurga javob bermaganlar ustiga hukmlar orqali O‘z g‘azabini to‘kish arafasidadir. ‘Yomon ish ustidan hukm tez ijro etilmagani uchun, inson o‘g‘illarining yuragi yomonlik qilishga to‘liq moyil bo‘ladi.’ Rabbiy ularga nisbatan namoyon etgan sabr-toqati va uzoq chidamliligi tufayli yumshash o‘rniga, Xudodan qo‘rqmaydigan va haqiqatni sevmaydiganlar o‘z yovuz yo‘llarida yuraklarini yanada qattiqlashtiradilar. Ammo Xudoning sabr-toqatining ham chegaralari bor, va ko‘plar bu chegaralardan oshib ketmoqdalar. Ular inoyat chegaralaridan chiqib ketdilar, shuning uchun Xudo aralashib, O‘z sha’nini oqlashi lozim.”

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> “Egamoriylar haqida Rabbiy shunday degan edi: ‘To‘rtinchi naslda ular yana bu yerga qaytib keladilar; chunki egamoriylarning gunohi hali to‘lib bo‘lgani yo‘q.’ Bu xalq butparastligi va buzuqligi bilan yaqqol ajralib turgan bo‘lsa-da, uning gunoh kosasi hali to‘lmagan edi, va Xudo uni butunlay yo‘q qilish haqida amr bermas edi. Xalq ilohiy qudratning alohida ravishda namoyon etilganini ko‘rishi kerak edi, toki ular uzrsiz qolsinlar. Rahmdil Yaratuvchi ularning gunohiga to‘rtinchi naslgacha sabr qilishga tayyor edi. So‘ngra, agar yaxshilik tomonga hech qanday o‘zgarish ko‘rinmasa, Uning hukmlari ularning ustiga tushishi kerak edi.”

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> “Cheksiz Zot hali ham benuqson aniqlik bilan barcha xalqlar bilan hisob yuritadi. Uning rahmati tavbaga chaqiruvlar bilan taklif etilib turar ekan, bu hisob ochiq qoladi; ammo raqamlar Xudo belgilagan muayyan miqdorga yetganda, Uning g‘azabi xizmati boshlanadi. Hisob yopiladi. Ilohiy sabr-toqat nihoyasiga yetadi. Ular foydasiga endi rahm-shafqat iltijosi bo‘lmaydi.

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> “Payg‘ambar, asrlar osha nazar tashlar ekan, bu davrni o‘z vahiy ko‘rinishi oldida ko‘rdi. Bu davr xalqlari mislsiz marhamatlarning qabul qiluvchilari bo‘lganlar. Osmonning eng saralari bo‘lgan barakalari ularga berildi, ammo ularga qarshi ortib borayotgan mag‘rurlik, tama, butparastlik, Xudoni mensimaslik va tuban noshukrlik yozib qo‘yilgandir. Ular Xudo bilan bo‘lgan hisob-kitoblarini tezda yakunlab bormoqdalar.”

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “Lekin meni titratadigan narsa shuki, eng buyuk nur va imtiyozlarga ega bo‘lganlar hukm surayotgan qonunsizlik bilan ifloslanganlaridir. Atrofidagi nohaqlar ta’siri ostida ko‘plar, hatto haqiqatga e’tiqod qilishini da’vo qiluvchilarning ham ko‘pi sovuqlashib, yovuzlikning qudratli oqimi bosimi ostida qolgan. Haqiqiy taqvodorlik va muqaddaslikka nisbatan yog‘dirilayotgan umumiy nafrat, Xudo bilan yaqin bog‘lanmaganlarni Uning qonuniga bo‘lgan hurmatini yo‘qotishga olib keladi. Agar ular nurga ergashib, haqiqatga yurakdan itoat etayotgan bo‘lganlarida, mana shunday nafrat qilinib chetga surilayotgan bu muqaddas qonun ularga yanada qadrliroq bo‘lib ko‘rinar edi. Xudoning qonuniga bo‘lgan hurmatsizlik tobora ravshanroq namoyon bo‘lar ekan, unga itoat qiluvchilar bilan dunyo o‘rtasidagi ajratuvchi chiziq yanada aniqroq bo‘lib boradi. Ilohiy amrlarga bo‘lgan muhabbat bir toifa ichida ortib boradi, xuddi shu paytda boshqa toifa ichida ularga bo‘lgan nafrat ham ortib boradi.”

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Inqiroz tez yaqinlashmoqda. Tez sur’atda ko‘payib borayotgan sonlar Xudoning yo‘qlab kelish vaqti deyarli yetib kelganini ko‘rsatmoqda. U jazolashni istamasa-da, baribir jazolaydi, va buni tezlik bilan qiladi. Nurda yurganlar yaqinlashayotgan xatar alomatlarini ko‘radilar; ammo ular halokatni beparvolik va loqayd kutish ichida jim o‘tirib kutmasliklari, o‘zlarini Xudo yo‘qlab keladigan kunda O‘z xalqini panohida saqlaydi, degan ishonch bilan ovutmasliklari kerak. Aslo bunday emas. Ular boshqalarni qutqarish uchun astoydil mehnat qilish o‘z burchlari ekanini anglashlari, yordam uchun kuchli imon bilan Xudoga qarashlari lozim. ‘Solih kishining g‘ayratli, ta’sirli ibodati ko‘p narsaga qodirdir.’”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> “Xudoparastlikning xamirturushi o‘z qudratini butunlay yo‘qotgani yo‘q. Jamoatning xavfi va tushkunligi eng yuqori darajaga yetgan paytda, nurda turgan kichik guruh yurtda qilinayotgan jirkanch ishlar uchun nolib, faryod chekadi. Ammo, ayniqsa, ularning ibodatlari jamoat nomidan ko‘tariladi, chunki uning a’zolari dunyoning yo‘liga ko‘ra ish tutmoqdalar.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> Bu sodiq ozchilikning samimiy ibodatlari behuda ketmaydi. Rabbimiz qasos oluvchi sifatida chiqqanida, U imonni uning pokligida saqlab qolgan va o‘zlarini dunyoning dog‘idan beg‘ubor tutganlarning barchasi uchun himoyachi sifatida ham keladi. Aynan shu paytda Xudo O‘ziga kecha-kunduz faryod qilayotgan, U ularga nisbatan uzoq sabr qilsa-da, O‘zining tanlanganlari uchun qasos olishini va’da qilgan.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.

> “Buyruq shunday: ‘Shahar o‘rtasidan, Quddus o‘rtasidan o‘tgin va uning o‘rtasida qilinayotgan barcha jirkanchliklar uchun oh tortib, faryod qilayotgan odamlarning peshonalariga bir belgi qo‘y.’ Ana shu oh tortib, faryod qilayotganlar hayot so‘zlarini bayon qilib kelgan edilar; ular tanbeh bergan, nasihat qilgan va yolvorib da’vat etgan edilar. Xudoni tahqirlab kelganlarning ba’zilari tavba qildilar va Uning oldida yuraklarini kamtar qildilar. Ammo Egamizning ulug‘vorligi Isroildan ketgan edi; ko‘plar hanuz dinning tashqi shakllarini davom ettirayotgan bo‘lsalar-da, Uning qudrati va huzuri yetishmas edi.” Testimonies, 5-jild, 207–210.

The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.

Ushbu parchada Opa Uayt nazarda tutayotgan Xudoning hukmi tasviri — Quddus shahrining ustiga keltirilgan hukmdir; so‘nggi kunlarda esa u Yettinchi kun adventistlari jamoatidir. Hukm Yakshanba qonuni chog‘ida yakun topadi, chunki aynan o‘sha yerda Xudoning muhri va hayvonning tamg‘asi bosiladi. Hizqiyol kitobining sakkizinchi bobi tobora kuchayib boruvchi to‘rtta jirkanchlikni ko‘rsatadi. Birinchi oyat, oltinchi yilning oltinchi oyining beshinchi kunini ko‘rsatish orqali, bu vahiy sinov muddati yopilishidan sal avval anglanishi lozimligini ta’kidlaydi.

Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”

Hizqiyol o‘sha tarixiy ishora nuqtasini kiritishga muhtoj emas edi. U shunchaki shunday yozishi mumkin edi: “Va shunday bo‘ldiki, men o‘z uyimda o‘tirganimda, Yahudo oqsoqollari esa oldimda o‘tirganlarida, o‘sha yerda Rabbiy Xudoning qo‘li ustimga tushdi.” U “666” dan oldingi kunga bo‘lgan ishorani kiritganining o‘zi, bashorat talabalar uchun bashoratli bir ishoradir. Hayvonning ismi soni ustidan g‘alabaga ega bo‘lganlar “666” ni biladiganlar uchun bu ishora, sinov muddati yopilishidan sal oldin muhrsizlanadigan Iso Masihning Vahiysining bir unsuridir. Ular buni biladilar, chunki ular Xudoning xalqidirlar; Butrusga ko‘ra, “o‘tgan zamonlarda Xudoning xalqi emas edilar.”

In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.

1 Butrusning ikkinchi bobida endi Xudoning xalqi bo‘lganlar “Rabbiyning marhamatli ekanini tatib ko‘rganlar.” Ular Xudoning kalomini yeyishdan bosh tortganlarga qarama-qarshi ravishda, bashoratli ma’noda Xudoning kalomini “yegan” kishilardir. Barcha payg‘ambarlar oxirgi kunlar haqida so‘zlaydi, va Yuhannoning oltinchi bobida Iso O‘z shogirdlariga Uning tanasini yeyishlari va Uning qonini ichishlari kerakligi haqidagi xabarni berdi. O‘sha bobda Uning tanasini yeyishdan va Uning qonini ichishdan bosh tortgan shogirdlar buni oltmish oltinchi oyatda qildilar.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Shundan boshlab Uning ko‘p shogirdlari ortga qaytdilar va endi U bilan birga yurmay qo‘ydilar. Yuhanno 6:66.

The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.

Oxirgi kunlarda Masihning tanasini yeb, qonini ichadigan donolar, Masih Palmoni sifatida G‘aroyib Sanovchi ekanini tushunadilar va Uning imzosi namoyon etilganda uni tanib oladilar. Hizqiyo sakkizinchi bobining boshlang‘ich oyatidagi “665” soni, ko‘rishni istagan har kim uchun, kamida ikkita muhim bashoratli nuqtani ko‘rsatib turibdi. Birinchisi shuki, bu xabar Yakshanba qonunidan oldingi bir davrni qamrab oladigan tarzda tushunilishi kerak. Ikkinchisi esa shuki, “666” soni Vahiy kitobidagi atigi ikkita oyatdan birida uchraydi va o‘sha oyat “donolar” oxirgi kunlarda tushunishini ko‘rsatish orqali tavsiflangan.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.

> Mana hikmat. Aql-idrokka ega bo‘lgan kishi mahluqning sonini hisoblab chiqsin, chunki bu insonning sonidir; uning soni olti yuz oltmish oltidir. Vahiy 13:18.

The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.

Oxirgi kunlarda, Iso Masihning Vahiyi muhrdan yechilganda, bilimning ortishini tushunadigan “donolar” “666” muhim bashoratli ramz ekanini biladilar, chunki ular bu son ustidan g‘alabaga erishgan bo‘ladilar. Shuning uchun Hizqiyol sakkizinchi bobda tobora kuchayib boruvchi bir isyonni taqdim etadi; bu isyon ortib boruvchi to‘rtta jirkanch ish bilan ifodalanadi. So‘nggisi nodonlarning quyoshga sajda qilayotganini ko‘rsatadi va shu tariqa oxirgi kunlarda Quddusning (Adventizmning) hukmini belgilaydi. Bu hukm to‘rtinchi avlodda sodir bo‘ladi. To‘rtta jirkanch ish Laodikeyachi Adventizmning to‘rt avlodining ramzlaridir.

The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.

Birinchi avlod 1863-yilda, Musoning “yetti marta” qasamyodiga qarshi isyon bilan boshlandi. Oradan yigirma besh yil o‘tgach, 1888-yildagi isyon namoyon bo‘ldi. Oradan o‘ttiz bir yil o‘tgach, 1919-yildagi isyon yuz berdi; u W. W. Prescottning “The Doctrine of Christ” kitobi orqali ifodalandi. Shundan o‘ttiz sakkiz yil o‘tgach, 1957-yilda “Questions on Doctrine” kitobi bilan ifodalangan isyon sodir bo‘ldi. Endi biz bu to‘rtta yo‘l-belgi nega Hizqiyo sakkizinchi bobidagi to‘rtta jirkanchlikka muvofiq kelishini ko‘rsata boshlaymiz.

In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.

1863-yilda Laodikiyalik Adventizm Habakkukning ikkinchi bobidagi: “vahiyni yoz va uni jadvallar ustiga ravshan qilib bit” degan amrning bajo bo‘lishi bo‘lgan ikki jadvalning o‘rniga yangi bir jadvalni joriy etdi. 1863-yilgi jadval bashoratli tasvirdan “yetti vaqt”ni chiqarib tashladi; holbuki, u muqaddas ikki jadvalda 1260, 1290 va 1335 bilan birga mavjud edi. Habakkukda bu amr jadvallar (ko‘plikda) shunday tarzda e’lon qilinishini ko‘rsatgan ediki, “uni o‘qigan yugursin.” 1863-yilgi jadval esa maqsaddan shu qadar chetga chiqqan ediki, unga qo‘shimcha ravishda tushuntirish varaqasi ham kerak bo‘ldi. Qo‘shimcha tushuntirish varaqasisiz 1863-yilgi jadvalga qarab “yugurish” mumkin emas edi.

> 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 yozib qo‘y, uni lavhalar ustiga ravshan qilib bit, toki uni o‘qigan kishi yugurib borsin. Habakkuk 2:2.

The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.

1863-yilgi jadval soxtalashtirma bo‘lib, aynan William Miller o‘z tushida ko‘rganidek, haqiqatni yashirish uchun ishlab chiqilgan edi. Ikkita muqaddas jadval yer hayvonining haqiqiy protestant shoxi sifatidagi mavqeni endigina egallagan xalq bilan Masih tuzgan ahdning ramzi edi. O‘sha ikkita jadval 1844-yilda kutilmaganda O‘z ma’badiga kelgan Masih bilan Millerchilar o‘rtasidagi ahdiy munosabatning ramzini ifodalar edi, va U kelganida, Ahdning Elchisi sifatida keldi. Qadimgi Isroil zamonaviy Isroilni tasvirlaydi, va Masih qadimgi Isroilni Misr qulligidan olib chiqqanida, bu U zamonaviy Isroilni papalik hukmronligining bir ming ikki yuz oltmish yillik qulligidan olib chiqadigan davrning timsoli edi. Opa White bu ikki tarixni o‘zaro parallel tarixlar sifatida qayta-qayta tasdiqlaydi.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> “Bizning ustimizda o‘tgan asrlarning jamlangan nuri porlamoqda. Isroilning unutuvchanligi haqidagi qaydlar bizning ma’rifatlanishimiz uchun saqlab qolingan. Bu davrda Xudo har bir millat, urug‘ va tildan O‘ziga bir xalq to‘plash uchun O‘z qo‘lini ishga soldi. Advent harakatida U O‘z merosi uchun ishladi, xuddi isroilliklarni Misrdan olib chiqishda ishlaganidek. 1844-yildagi buyuk umidsizlikda Uning xalqining imoni, xuddi Ibroniylarning Qizil dengiz bo‘yida sinalganidek, sinovdan o‘tdi.” Guvohliklar, 8-jild, 115, 116.

When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.

Rabbiy qadimgi Isroil bilan ahd tuzganida, U ahd munosabatini ifodalash uchun ikki lavha berdi. Rabbiy zamonaviy Isroil bilan ahd tuzganida ham, U ahd munosabatini ifodalash uchun ikki lavha berdi. O‘n Amrning ikki lavhasi Habakkukning ikki lavhasining timsolidir. U ularga bu ikki lavhani Qizil dengizdan o‘tishdan ko‘p o‘tmay berdi; Sister White esa buni 1844-yildagi buyuk umidsizlik bilan muvofiqlashtiradi. 1844-yildan ko‘p o‘tmay, bashoratli tarix nuqtai nazaridan, Rabbiy ikkinchi lavhani taqdim etdi. Qadimgi Isroil Xudoning qonunining omonatdorlariga aylantirildi, zamonaviy Isroil esa nafaqat Xudoning qonunining, balki o‘sha buyuk bashoratli haqiqatlarning ham omonatdorlariga aylantirildi.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.

> “Xudo qadimgi Isroilni chaqirganidek, bu kunda O‘z jamoatini ham yer yuzida nur bo‘lib turishga chaqirgan. U haqiqatning qudratli yoruvchi quroli — birinchi, ikkinchi va uchinchi farishtalarning xabarlari orqali ularni jamoatlardan ham, dunyodan ham ajratib, O‘ziga muqaddas yaqinlikka keltirdi. U ularni O‘z qonunining omonatdorlariga aylantirdi va bu zamon uchun bashoratning buyuk haqiqatlarini ularga ishonib topshirdi. Qadimgi Isroilga topshirilgan muqaddas ilohiy kalomlar singari, bular ham dunyoga yetkazilishi lozim bo‘lgan muqaddas bir omonatdir.” Testimonies, 5-jild, 455.

The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.

Birinchi ikki Amr Xudoning butparastlikka bo‘lgan nafratini ko‘rsatadi, va o‘sha birinchi ikki Amrda U hukm uchinchi va to‘rtinchi avlodlargacha ijro etilishini bildiradi, chunki U O‘zini rashkchi Xudo ekanini ayon qiladi.

> “The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.

> “Qonun bu vaqtda faqat ibroniylarning manfaatini ko‘zlab aytilmagan edi. Xudo ularni O‘z qonunining qo‘riqchilari va saqlovchilari qilib, sharafladi, ammo bu qonun butun dunyo uchun muqaddas omonat sifatida saqlanishi kerak edi. O‘n Amrning ko‘rsatmalari butun insoniyatga moslashtirilgandir va ular barchaning ta’limi hamda boshqaruvi uchun berilgandir. Qisqa, qamrovli va hokimiyatli o‘n ko‘rsatma insonning Xudo oldidagi va o‘z yaqinlari oldidagi burchini qamrab oladi; va bularning barchasi muhabbatning ulug‘ asosiy tamoyiliga tayangandir. ‘Egangiz Xudoni butun qalbingiz bilan, butun joningiz bilan, butun quvvatingiz bilan va butun ongingiz bilan seving; yaqin qo‘shningizni esa o‘zingizni sevganday seving.’ Luqo 10:27. Shuningdek, Qonunlar 6:4, 5; Levilar 19:18 ga qarang. O‘n Amrda bu tamoyillar batafsil bayon etilgan va insonning holati hamda sharoitlariga tatbiq etilgan.”

> “‘Thou shalt have no other gods before Me.’

> “Mendan boshqa xudolaring bo‘lmasin.”

> “Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.

> “Yahova — abadiy, O‘zi mavjud bo‘lgan, yaratilmagan Zot, O‘zi hammaning Manbai va Saqlovchisidir — oliy darajadagi hurmat va sajdagagina yagona haqlidir. Inson o‘z mehr-muhabbatida yoki xizmatida biror boshqa narsaga birinchi o‘rinni berishdan man etilgan. Xudoga bo‘lgan sevgimizni kamaytirishga moyil bo‘lgan yoki Unga lozim bo‘lgan xizmatga xalaqit beradigan har qanday narsani biz aziz tutsak, o‘shani o‘zimizga xudo qilgan bo‘lamiz.

> “‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’

> «O‘zing uchun na yuqoridagi osmonda bo‘lgan narsaning, na pastdagi yerda bo‘lgan narsaning, na yer ostidagi suvlarda bo‘lgan narsaning biror o‘yma tasvirini yoki biror o‘xshashini yasama; ularga sajda qilma va ularga xizmat etma.»

> “The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.

> «Ikkinchi amr haqiqiy Xudoga tasvirlar yoki o‘xshatishlar orqali sajda qilishni man etadi. Ko‘plab butparast xalqlar o‘z tasvirlari ilohiyotga sajda qilinadigan oddiy shakllar yoki ramzlar, deb da’vo qilganlar, biroq Xudo bunday sajdani gunoh deb e’lon qilgan. Abadiy Zotni moddiy buyumlar bilan tasvirlashga urinish insonning Xudo haqidagi tasavvurini pasaytirar edi. Yahovaning cheksiz kamolotidan yuz o‘girgan aql Yaratgandan ko‘ra maxluqqa ko‘proq tortilar edi. Va Xudo haqidagi tasavvurlari qanchalik pasaysa, inson ham shunchalik tubanlashib borar edi.»

> “‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.

> “‘Men, Egang Xudoyingman, rashkchi Xudoman.’ Xudoning O‘z xalqi bilan bo‘lgan yaqin va muqaddas munosabati nikoh timsoli ostida tasvirlangan. Butparastlik ruhiy zino bo‘lgani uchun, Xudoning unga qarshi noroziligi o‘rinli ravishda rashk deb ataladi.” *Patriarxlar va Payg‘ambarlar*, 305, 306.

God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”

Xudoning rashki ayniqsa butparastlikka qarshi namoyon bo‘ladi, va Hizqiyol kitobining sakkizinchi bobidagi birinchi jirkanchlikning “rashk timsoli” ekani tasodif emas.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.

> Oltinchi yilda, oltinchi oyda, oyning beshinchi kunida, men uyimda o‘tirganimda va Yahudo oqsoqollari oldimda o‘tirganlarida, o‘sha yerda Xudovand Egamning qo‘li ustimga tushdi. Shunda men qaradim, va mana, olovga o‘xshash bir zotning qiyofasi bor edi: uning belidan pastga tomon olov, belidan yuqoriga tomon esa yoruqlikning ko‘rinishi, xuddi qahrabo rangidek edi. U qo‘lga o‘xshash bir shaklni uzatib, boshimdagi bir tutam sochimdan ushladi; va Ruh meni yer bilan osmon o‘rtasiga ko‘tardi hamda Xudoning vahiylarida meni Quddusga, shimolga qaragan ichki darvozaning eshigiga olib bordi; u yerda rashk uyg‘otuvchi butning o‘rni bor edi. Va mana, Isroil Xudosining ulug‘vorligi u yerda edi, xuddi vodiyda ko‘rgan vahiyimdagidek. So‘ng U menga dedi: “Ey inson o‘g‘li, endi ko‘zlaringni shimol tomonga ko‘tar”. Men ko‘zlarimni shimol tomonga ko‘tardim, va mana, qurbongoh darvozasi yonida, kirishda, shimol tomonda o‘sha rashk uyg‘otuvchi but turardi. Hizqiyol 8:1–5.

The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.

Hasad timsoli Hizqiyoga ko‘rsatilgan tobora kuchayib boruvchi to‘rtta jirkanchlikning birinchisidir. Hasad timsoli Adventizmdagi tobora kuchayib boruvchi isyonning to‘rt avlodidan birinchisining boshlanishini ifodalaydi. Birinchi avlod 1863-yilda boshlangan.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Qadimgi payg‘ambarlarning har biri o‘z zamonidan ko‘ra ko‘proq bizning zamonimiz uchun so‘zlagan, shu bois ularning bashorati biz uchun amaldadir. ‘Endi bu narsalarning hammasi ularga ibrat bo‘lsin deb yuz berdi; va ular dunyoning oxiri yetib kelgan bizlarga nasihat uchun yozilgandir.’ 1 Korinfliklarga 10:11. ‘Ular bu narsalar bilan o‘zlariga emas, balki bizlarga xizmat qilganliklari ularga ayon qilingan edi; bu narsalar endi osmondan yuborilgan Muqaddas Ruh orqali sizlarga xushxabar va’z qilganlar tomonidan sizlarga ma’lum qilindi; farishtalar ham ayni shu narsalarga nazar tashlashni orzu qiladilar.’ 1 Butrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Muqaddas Kitob o‘z xazinalarini ushbu so‘nggi avlod uchun jamlab, bir joyga bog‘lab qo‘ygan. Qadimgi Ahd tarixidagi barcha buyuk voqealar va tantanali hodisalar bu so‘nggi kunlarda jamoatda takrorlangan va takrorlanmoqda.” Selected Messages, book 3, 338, 339.

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