Article

# The Book of Daniel - Number One-Hundred and Seventeen

Doniyor Kitobi — Bir Yuz O‘n Yettinchi

Unveiling the Soon-Coming Sunday Law: A Typological Analysis of the Sign to Flee

Yaqinda joriy etilajak Yakshanba Qonunini ochib berish: Qochish alomatining tipologik tahlili

Author

Jeff Pippenger

Published

March 5, 2024

Formats

PDF
Word
Song MP3

Sister White identifies the soon-coming Sunday law as the “sign,” that was typified by the armies of Rome encompassing Jerusalem in the year 66, and in doing so, she identifies a class who have eyes that see not, and ears that hear not.

Oqsoqol Uayt tez orada chiqadigan yakshanba qonunini milodiy 66-yilda Rim qo‘shinlarining Quddusni qurshab olishi orqali timsol qilingan “belgi” deb ko‘rsatadi va shu bilan ko‘rib turib ko‘rmaydigan hamda eshitib turib eshitmaydigan bir toifani aniqlab beradi.

> “Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?

> “Abadiyat oldimizda choʻzilib yotibdi. Parda koʻtarilish arafasida. Biz — mana shu tantanavor va masʼuliyatli oʻrinni egallab turganlar — atrofimizda jonlar halok boʻlayotgan bir paytda, nega oʻzimizning xudbinona osoyishtalik muhabbatimizga yopishib olib, nima qilmoqdamiz, nimalar haqida oʻylamoqdamiz? Yuraklarimiz mutlaqo toshqotib qolganmi? Boshqalarning najoti uchun bajaradigan ishimiz borligini his eta olmaymizmi yoki anglay olmaymizmi? Birodarlar, sizlar koʻzlari boʻla turib koʻrmaydigan, quloqlari boʻla turib eshitmaydigan toifadanmisiz? Xudo sizlarga Oʻz irodasining bilimini behuda berganmi? U sizlarga ogohlantirish ortidan ogohlantirish yuborgani behudami? Yer yuziga kelishi arafasida turgan narsalar haqida abadiy haqiqatning bayonotlariga ishonasizlarmi, Xudoning hukmlari xalq ustida osilib turganiga ishonasizlarmi, va shunga qaramay hanuz beparvo, dangasa, ehtiyotsiz, zavq-shavqni sevuvchi holda osoyishta oʻtirib tura olasizlarmi?”

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “Endi Xudoning xalqi uchun o‘z mehrini bu dunyoga bog‘laydigan yoki o‘z xazinasini shu dunyoda to‘playdigan vaqt emas. Ilk shogirdlar singari, biz ham yaqin orada huvillab qolgan va yolg‘iz joylardan boshpana izlashga majbur bo‘ladigan vaqt uzoq emas. Rim qo‘shinlari tomonidan Quddusning qamal qilinishi Yahudiyadagi masihiylar uchun qochish ishorasi bo‘lganidek, xuddi shuningdek, millatimiz tomonidan papalik shanbasini majburan joriy etuvchi farmonda hokimiyatni o‘z qo‘liga olishi biz uchun ogohlantirish bo‘ladi. O‘shanda katta shaharlardan chiqib ketish, so‘ng esa kichikroq shaharlardan ham chiqib, tog‘lar orasidagi tanho joylardagi chekka maskanlarga ko‘chishga tayyorgarlik ko‘rish vaqti bo‘ladi.” Testimonies, 5-jild, 464.

The soon coming Sunday law in the United States is the warning signal (sign), “to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Laodicean Adventism is largely unaware that the Sunday law crisis in the United States, fulfills the “sign” spoken of in The Great Controversy. It is typified by the “sign” at the beginning of the three and a half years. The “sign” which was fulfilled in the first siege of Jerusalem that was brought in the year 66, and it typifies the “ensign” that is lifted up at the soon-coming Sunday law.

Amerika Qo‘shma Shtatlarida tez orada joriy etiladigan yakshanba qonuni “katta shaharlardan chiqib ketish, keyin esa kichikroq shaharlardan ham chiqib, tog‘lar orasidagi tanho joylardagi xilvat uy-joylarga ko‘chib borishga tayyorgarlik ko‘rish” uchun ogohlantiruvchi ishora (belgi)dir. Laodikeyaviy Adventizm, asosan, Amerika Qo‘shma Shtatlaridagi yakshanba qonuni inqirozi The Great Controversy’da tilga olingan “belgi”ni bajo keltirishidan bexabardir. U uch yarim yilning boshidagi “belgi” bilan timsollangan. Milodiy 66-yilda yuzaga kelgan Quddusning birinchi qamali paytida amalga oshgan “belgi” esa tez orada keladigan yakshanba qonuni vaqtida ko‘tariladigan “bayroq”ning timsolidir.

The actual destruction of Jerusalem was accomplished by Titus in the year 70 AD, and the siege of Titus had been first typified in the 66 AD siege of Cestius, for Jesus always illustrates the end of a thing with the beginning of a thing. It was the beginning siege of Cestius that was the “sign” to flee that Jesus had given, not the siege of Titus. One was the siege at the beginning, the other was the siege at the end.

Quddusning haqiqiy vayron qilinishi milodiy 70-yilda Titus tomonidan amalga oshirildi, va Titusning qamali avval milodiy 66-yildagi Cestiy qamalida timsol qilingan edi, chunki Iso har doim bir narsaning oxirini bir narsaning boshlanishi bilan tasvirlaydi. Isoning qochish uchun bergan “belgisi” Titusning qamali emas, balki Cestiyning dastlabki qamali edi. Biri boshlanishdagi qamal, ikkinchisi esa oxirdagi qamal edi.

> “Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. ‘When ye shall see Jerusalem compassed with armies,’ said Jesus, ‘then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out.’ Luke 21:20, 21. After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack. The besieged, despairing of successful resistance, were on the point of surrender, when the Roman general withdrew his forces without the least apparent reason. But God’s merciful providence was directing events for the good of His own people. The promised sign had been given to the waiting Christians, and now an opportunity was offered for all who would, to obey the Saviour’s warning. Events were so overruled that neither Jews nor Romans should hinder the flight of the Christians. Upon the retreat of Cestius, the Jews, sallying from Jerusalem, pursued after his retiring army; and while both forces were thus fully engaged, the Christians had an opportunity to leave the city. At this time the country also had been cleared of enemies who might have endeavored to intercept them. At the time of the siege, the Jews were assembled at Jerusalem to keep the Feast of Tabernacles, and thus the Christians throughout the land were able to make their escape unmolested. Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.

> “Quddusning vayron qilinishida birorta ham masihiy halok bo‘lmadi. Masih O‘z shogirdlariga ogohlantirish bergan edi, va Uning so‘zlariga ishonganlarning barchasi va’da qilingan alomatni kutib, kuzatib turdilar. Iso shunday degan edi: ‘Quddusning qo‘shinlar tomonidan qurshab olinganini ko‘rganingizda, bilinglarki, uning xarob bo‘lishi yaqinlashgandir. Shunda Yahudiyada bo‘lganlar tog‘larga qochsinlar; shaharning ichida bo‘lganlar undan chiqib ketsinlar.’ Luqo 21:20, 21. Kestiy boshchiligidagi rimliklar shaharni qurshab olganlaridan keyin, zudlik bilan hujum qilish uchun hamma narsa qulay bo‘lib ko‘ringan bir paytda, ular kutilmaganda qamalni to‘xtatib, chekinib ketdilar. Qamal qilinganlar muvaffaqiyatli qarshilik ko‘rsatishdan umid uzib, taslim bo‘lish arafasida edilar, biroq rimlik lashkarboshi hech qanday zohiriy sabab bo‘lmagan holda o‘z qo‘shinlarini olib chiqib ketdi. Ammo Xudoning rahm-shafqatli ilohiy irodasi hodisalarni O‘z xalqining manfaati uchun boshqarayotgan edi. Va’da qilingan alomat kutib turgan masihiylarga berilgan edi, va endi Najotkorning ogohlantirishiga itoat etmoqchi bo‘lganlarning barchasi uchun imkoniyat taqdim etildi. Voqealar shunday boshqarildiki, masihiylarning qochishiga na yahudiylar, na rimliklar to‘sqinlik qila olmas edilar. Kestiy chekingach, yahudiylar Quddusdan hujumkor chiqib, uning ortga qaytayotgan lashkari ortidan quvdilar; va shu tariqa har ikki tomon jang bilan to‘la band bo‘lib turgan paytda, masihiylar shaharni tark etish imkoniyatiga ega bo‘ldilar. O‘sha paytda mamlakat ham ularni tutib qolishga urinishi mumkin bo‘lgan dushmanlardan tozalangan edi. Qamal vaqtida yahudiylar Chayla bayramini nishonlash uchun Quddusda to‘plangan edilar, va shu tariqa butun yurt bo‘ylab yashagan masihiylar hech qanday bezovtaliksiz qochib ketishga muvaffaq bo‘ldilar. Ular kechiktirmay xavfsiz joyga — Iordanning narigi tomonida, Pereya yurtidagi Pella shahriga qochdilar.” Buyuk kurash, 30.

The siege of Jerusalem by Cestius in the year 66 fulfilled the warning “sign” which Christ had recorded for the Christians of that history, but the siege of Titus in 70 AD provided no “sign” to flee. In that siege there were no Christians left in the city, and that last siege led to the destruction of Jerusalem, and in the destruction of Jerusalem “not one Christian perished,” for the Christians had fled at the beginning of the history.

Milodiy 66-yilda Quddusning Kestiy tomonidan qamal qilinishi Masih o‘sha tarixdagi masihiylar uchun qayd etgan ogohlantiruvchi “belgi”ning bajo bo‘lishi edi, ammo milodiy 70-yilda Titusning qamali qochish uchun hech qanday “belgi” bermadi. O‘sha qamalda shaharda birorta ham masihiy qolmagan edi, va o‘sha so‘nggi qamal Quddusning vayron bo‘lishiga olib keldi; Quddusning vayron bo‘lishida esa “birorta ham masihiy halok bo‘lmadi”, chunki masihiylar bu tarixning boshidayoq qochib ketgan edilar.

> “The Jewish forces, pursuing after Cestius and his army, fell upon their rear with such fierceness as to threaten them with total destruction. It was with great difficulty that the Romans succeeded in making their retreat. The Jews escaped almost without loss, and with their spoils returned in triumph to Jerusalem. Yet this apparent success brought them only evil. It inspired them with that spirit of stubborn resistance to the Romans which speedily brought unutterable woe upon the doomed city.

> Yahudiy kuchlar Cestius va uning qo‘shinini quvib borib, ularning orqa safiga shunchalik shiddat bilan hujum qildilarki, bu ularni batamom halokatga duchor etish xavfini tug‘dirdi. Rimliklar chekinishga katta mashaqqat bilan muvaffaq bo‘ldilar. Yahudiylar deyarli talafotsiz qutulib, o‘ljalari bilan tantana ichida Quddusga qaytdilar. Biroq bu zohiriy muvaffaqiyat ularga faqat yovuzlik keltirdi. U ularda rimliklarga qarshi o‘jar qarshilik ruhini uyg‘otdi; bu esa tez orada mahkum etilgan shahar boshiga ta’riflab bo‘lmas kulfatlarni keltirdi.

> “Terrible were the calamities that fell upon Jerusalem when the siege was resumed by Titus. The city was invested at the time of the Passover, when millions of Jews were assembled within its walls.” The Great Controversy, 31.

> “Quddus ustiga Titus tomonidan qamal yana qayta boshlanganda yog‘ilgan musibatlar dahshatli edi. Shahar Fisih bayrami chog‘ida qamal qilindi; o‘sha paytda uning devorlari ichida millionlab yahudiylar to‘plangan edi.” Buyuk kurash, 31.

From the feast of Tabernacles in the year 66 unto the Passover in the year 70 is three and a half years, which prophetically is twelve hundred and sixty days. From the year 66 to the year 70 pagan Rome trampled down the sanctuary and host, just as papal Rome tread down the holy city for forty-two months from the year 538 unto 1798.

66-yildagi Chayla bayramidan 70-yildagi Fisih bayramigacha uch yarim yil bo‘ladi; bu, bashoratga ko‘ra, bir ming ikki yuz oltmish kundir. 66-yildan 70-yilgacha butparast Rim muqaddas maskan va lashkarni oyoq osti qildi; xuddi papalik Rimi 538-yildan 1798-yilgacha qirq ikki oy davomida muqaddas shaharni oyoq osti qilganidek.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

> Lekin ma’baddan tashqaridagi hovlini tashlab qo‘y, uni o‘lchama; chunki u g‘ayriyahudiylarga berilgandir; ular esa muqaddas shaharni qirq ikki oy davomida oyoq osti qiladilar. Vahiy 11:2.

Both pagan Rome and papal Rome trampled down Jerusalem for twelve hundred and sixty days (years), thus identifying that modern Rome would trample down spiritual Jerusalem of the last days for a symbolic period of twelve hundred and sixty days. That symbolic period would commence at the soon-coming Sunday law in the United States, when the deadly wound is healed.

Butparast Rim ham, papalik Rimi ham Quddusni bir ming ikki yuz oltmish kun (yil) davomida oyoq osti qildi; shu tariqa zamonaviy Rim so‘nggi kunlarning ruhiy Quddusini ramziy bir ming ikki yuz oltmish kun davomida oyoq osti qilishini ko‘rsatadi. Bu ramziy davr Qo‘shma Shtatlarda tez orada qabul qilinadigan Yakshanba qonuni bilan, o‘limli yara tuzalganda, boshlanadi.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

> Va men uning boshlaridan birini go‘yo o‘limga qadar yaralangan holda ko‘rdim; va uning o‘ldiruvchi yarasi shifo topdi: va butun dunyo hayvonga hayrat bilan ergashdi. Va ular hayvonga qudrat bergan ajdahoga sajda qildilar; va ular hayvonga sajda qilib, shunday dedilar: “Hayvonga o‘xshash kim bor? Unga qarshi jang qilishga kim qodir?” Va unga katta so‘zlar va kufrlar so‘zlaydigan og‘iz berildi; va unga qirq ikki oy davom etish uchun hokimiyat berildi. Vahiy 13:3–5.

The symbolic forty-two months of papal persecution is the “hour,” of the Sunday law crisis. That “hour” begins with a “sign” (the ensign), and ends with “signs.” The “sign” of the ensign at the Sunday law, will cause any Christians still in Babylon to flee to the glorious holy mountain that has been exalted (lifted up) above the other hills.

Papalik ta’qibining ramziy qirq ikki oyi Yakshanba qonuni inqirozining “soati”dir. O‘sha “soat” bir “belgi” (bayroq) bilan boshlanadi va “belgilar” bilan yakun topadi. Yakshanba qonunidagi bayroqning “belgisi” hali ham Bobil ichida bo‘lgan har qanday masihiylarning ulug‘vor muqaddas toqqa — boshqa tepaliklardan yuksaltirilgan (ko‘tarilgan) toqqa — qochishiga sabab bo‘ladi.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Va oxirgi kunlarda shunday bo‘ladiki, Egamiz uyining tog‘i tog‘larning cho‘qqisida mustahkam o‘rnatiladi va tepaliklardan yuksak bo‘ladi; barcha xalqlar esa unga oqib kelurlar. Va ko‘p xalqlar borib, shunday derlar: Kelinglar, Egamizning tog‘iga, Yoqub Xudosining uyiga chiqaylik; U bizga O‘z yo‘llarini o‘rgatadi, va biz Uning so‘qmoqlarida yuramiz; chunki Qonun Siondan chiqadi, va Egamizning kalomi Quddusdan. Ishayo 2:2, 3.

The flight from the cities at the decree enforcing Sunday worship was typified by both the flight of the Christians in the year 66, and the flight of the church in the year 538 that fled into the wilderness.

Yakshanba kuniga sajda qilishni majburiy etuvchi farmon chiqqanida shaharlardan qochish, milodiy 66-yilda masihiylarning qochishi bilan ham, milodiy 538-yilda sahroga qochgan jamoatning qochishi bilan ham timsol qilingan edi.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Va ayol sahroga qochib ketdi; u yerda uning uchun Xudo tomonidan tayyorlangan joy bor edi, toki u yerda uni ming ikki yuz oltmish kun boqsinlar. Vahiy 12:6.

The destruction of Jerusalem from the first siege to the last siege lasted three and a half years, but a warning message of the coming destruction was given for seven years, three and a half years before the first siege and three and a half years after.

Quddusning vayron qilinishi birinchi qamaldan oxirgi qamalga qadar uch yarim yil davom etdi, ammo kelajakdagi vayronagarchilik haqida ogohlantiruvchi xabar yetti yil davomida berildi — birinchi qamaldan oldin uch yarim yil va undan keyin uch yarim yil.

> “All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of His words of warning: ‘With what measure ye mete, it shall be measured to you again.’ Matthew 7:2.

> Masih tomonidan Quddusning vayron qilinishi haqida berilgan barcha bashoratlar so‘zma-so‘z amalga oshdi. Yahudiylar Uning ogohlantiruvchi so‘zlarining haqiqatini boshdan kechirdilar: “Qanday o‘lchov bilan o‘lchasangiz, sizga ham shunday o‘lchov bilan o‘lchanur.” Matto 7:2.

> “Signs and wonders appeared, foreboding disaster and doom. In the midst of the night an unnatural light shone over the temple and the altar. Upon the clouds at sunset were pictured chariots and men of war gathering for battle. The priests ministering by night in the sanctuary were terrified by mysterious sounds; the earth trembled, and a multitude of voices were heard crying: ‘Let us depart hence.’ The great eastern gate, which was so heavy that it could hardly be shut by a score of men, and which was secured by immense bars of iron fastened deep in the pavement of solid stone, opened at midnight, without visible agency.—Milman, The History of the Jews, book 13.

> “Alomatlar va mo‘jizalar zohir bo‘lib, falokat va halokatdan darak berardi. Tun qa’rida ma’bad va qurbongoh uzra g‘ayritabiiy bir yorug‘lik porladi. Quyosh botishi paytida bulutlar uzra jangga to‘planayotgan jang aravalari va jangchilar tasviri namoyon bo‘ldi. Muqaddasxonada tunda xizmat qilayotgan ruhoniylar sirli tovushlardan dahshatga tushdilar; yer larzaga keldi, va ko‘plab ovozlar: ‘Bu yerdan ketaylik’, deb faryod qilayotgani eshitildi. Sharq tomondagi ulkan darvoza esa shu qadar og‘ir ediki, uni o‘nlab odam zo‘rg‘a yopa olar edi; u qattiq tosh qoplamaga chuqur o‘rnatilgan ulkan temir to‘sinlar bilan mahkamlangan bo‘lishiga qaramay, yarim tunda, ko‘rinadigan hech qanday ta’sirsiz, o‘z-o‘zidan ochilib ketdi.—Milman, The History of the Jews, 13-kitob.”

> “For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.

> “Yetti yil davomida bir kishi Quddus ko‘chalari bo‘ylab borib-kelishda davom etib, shaharga kelajak kulfatlarni e’lon qildi. U kechayu kunduz mana bu vahimali marsiyani kuylardi: ‘Sharqdan bir ovoz! g‘arbdan bir ovoz! to‘rt shamoldan bir ovoz! Quddusga qarshi va ma’badga qarshi bir ovoz! kuyovlarga va kelinlarga qarshi bir ovoz! butun xalqga qarshi bir ovoz!’ — O‘sha manba. Bu g‘aroyib zot qamoqqa tashlandi va qamchilandi, ammo uning lablaridan biror shikoyat chiqmadi. Tahqir va haqoratga u faqat shunday javob berdi: ‘Quddusga voy, voy!’ ‘uning aholisiga voy, voy!’ U oldindan aytgan qamal chog‘ida o‘ldirilgunicha, uning ogohlantiruvchi nidosi to‘xtamadi.” The Great Controversy, 29, 30.

The final destruction of literal Jerusalem in the year 70 was preceded by “signs and wonders” which identified “disaster and doom.” The warning “signs” were manifested for three and a half years before the first siege and for the three and a half years that led to the destruction. The “signs” (in the plural) that identified the coming destruction was not the “sign” of warning to flee, but a pronouncement of the imminent close of probation.

Milodiy 70-yilda so‘zma-so‘z Quddusning yakuniy vayron qilinishi “alomatlar va mo‘jizalar” bilan oldindan bildirilgan bo‘lib, ular “falokat va halokat”ni ko‘rsatib bergan edi. Ogohlantiruvchi “alomatlar” birinchi qamal oldidan uch yarim yil davomida va vayronagarchilikka olib borgan keyingi uch yarim yil davomida namoyon bo‘ldi. Yaqinlashib kelayotgan vayronagarchilikni bildirgan “alomatlar” (ko‘plikda) qochish haqida ogohlantiruvchi “alomat” emas edi, balki sinov muddatining tez orada yakunlanishi haqidagi e’lon edi.

In the trampling down of spiritual Jerusalem from 538 to 1798, the “sign” of warning to flee, was when the abomination of desolation was when “that man of sin” was “revealed,” as “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.”

538-yildan 1798-yilgacha bo‘lgan davrda ruhiy Quddusning oyoq osti qilinishi jarayonida qochish haqida ogohlantiruvchi “belgi” vayronagarchilik razolati namoyon bo‘lgan payt edi, ya’ni “gunoh odami” “halokat o‘g‘li” sifatida “oshkor qilingan” payt edi; u “Xudo deb atalgan yoki sajda qilinadigan har qanday narsaga qarshi turib, o‘zini ulardan yuqori ko‘taradi; hatto o‘zini Xudodek ko‘rsatib, Xudoning ma’badida o‘tirib oladiki, go‘yo u Xudodir.”

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.

> Shunday ekan, sizlar Doniyor payg‘ambar orqali aytilgan vayronagarchilikning jirkanchligini muqaddas joyda turganini ko‘rganingizda, (o‘quvchi tushunsin), Matto 24:15.

When the Christians of that history recognized that “sign” they fled into the wilderness for twelve hundred and sixty years.

O‘sha tarixdagi masihiylar o‘sha “alomat”ni taniganlarida, ular ming ikki yuz oltmish yil davomida sahroga qochdilar.

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> “Sadoqatli bo‘lib qolishni istaganlar uchun ruhoniylik liboslariga burkangan va jamoat ichiga olib kirilgan aldovlar hamda jirkanchliklarga qarshi qat’iy turish umidsiz bir kurashni talab qilar edi. Muqaddas Kitob imonning mezoni sifatida qabul qilinmas edi. Diniy erkinlik haqidagi ta’limot bid’at deb atalar, uni qo‘llab-quvvatlovchilar esa nafratga uchrar va ta’qib qilinar edi.

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.

> “Uzoq va shiddatli kurashdan so‘ng, sodiq bo‘lgan ozchilik, agar murtad cherkov hanuzgacha o‘zini yolg‘on va butparastlikdan ozod etishni rad etsa, u bilan har qanday ittifoqni bekor qilishga qaror qildi. Ular, agar Xudoning kalomiga itoat etmoqchi bo‘lsalar, ajralish mutlaq zarurat ekanini angladilar. Ular o‘z jonlari uchun halokatli bo‘lgan xatolarga toqat qila olmas edilar va farzandlari hamda kelajak avlodlarining imonini xavf ostiga qo‘yadigan namuna ko‘rsatishga jur’at eta olmadilar. Tinchlik va birlikni ta’minlash uchun ular Xudoga sadoqat bilan muvofiq bo‘lgan har qanday yon berishga tayyor edilar; ammo ular shuni his qildilarki, hatto tinchlikning o‘zi ham prinsipni qurbon qilish evaziga haddan tashqari qimmatga tushar edi. Agar birlikka faqat haqiqat va solihlikni murosaga keltirish orqali erishish mumkin bo‘lsa, unda farqlanish bo‘lsin, hatto urush ham bo‘lsin.” The Great Controversy, 45.

Approaching the conclusion of the twelve hundred and sixty years of papal persecution there were “signs” (in the plural), and as with the “signs” at the end of the twelve hundred and sixty days that pagan Rome trampled down literal Jerusalem; those “signs” were not signs to flee.

Papalik ta’qibining ming ikki yuz oltmish yillik davri yakuniga yaqinlashar ekan, “alomatlar” (ko‘plikda) bor edi; va xuddi butparast Rim haqiqiy Quddusni oyoq osti qilgan ming ikki yuz oltmish kunning oxiridagi “alomatlar” singari, o‘sha “alomatlar” qochish uchun berilgan alomatlar emas edi.

> “The Saviour gives signs of His coming, and more than this, He fixes the time when the first of these signs shall appear: ‘Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’

> “Najotkor O‘z kelishining alomatlarini beradi va bundan ham ortig‘ini qiladi: U bu alomatlarning birinchisi qachon namoyon bo‘lishining vaqtini belgilab beradi: ‘O‘sha kunlarning musibatidan keyin darhol quyosh qorayadi, oy o‘z yorug‘ligini bermaydi, yulduzlar osmondan tushadi va osmon kuchlari larzaga keladi; shunda osmonda Inson O‘g‘lining alomati ko‘rinadi; shunda yer yuzidagi barcha qabilalar motam tutadi va ular Inson O‘g‘lini qudrat va ulug‘vor shon-sharaf bilan osmon bulutlari ustida kelayotganini ko‘radilar. U O‘z farishtalarini karnayning baland sadosi bilan yuboradi, va ular Uning tanlanganlarini to‘rt shamoldan, osmonning bir chetidan tortib narigi chetigacha yig‘ib keladilar.’”

> “At the close of the great papal persecution, Christ declared, the sun should be darkened, and the moon should not give her light. Next, the stars should fall from heaven. And He says, ‘Learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that He is near, even at the doors.’ Matthew 24:32, 33, margin.

> “Buyuk papalik ta’qibining yakunida, Masih shunday degan edi, quyosh qorayadi va oy o‘z yorug‘ligini bermaydi. Shundan keyin esa, yulduzlar osmondan tushadi. Va U shunday deydi: ‘Anjir daraxtidan bir masal o‘rganinglar; uning shoxi hali nozik bo‘lib, barg chiqarganda, yoz yaqinligini bilasizlar; xuddi shuningdek sizlar ham, bularning hammasini ko‘rganingizda, bilinglarki, U yaqin, eshiklar oldidadir.’ Matto 24:32, 33, margin.”

> “Christ has given signs of His coming. He declares that we may know when He is near, even at the doors. He says of those who see these signs, ‘This generation shall not pass, till all these things be fulfilled.’ These signs have appeared. Now we know of a surety that the Lord’s coming is at hand. ‘Heaven and earth shall pass away,’ He says, ‘but My words shall not pass away.’” The Desire of Ages, 631, 632.

> “Masih O‘z kelishining alomatlarini bergan. U shunday e’lon qiladiki, U yaqinlashganini, hatto eshiklar oldida ekanini bilishimiz mumkin. U bu alomatlarni ko‘radiganlar haqida shunday deydi: ‘Bu avlod o‘tib ketmaydi, toki bularning hammasi bajo bo‘lmaguncha.’ Bu alomatlar namoyon bo‘lgan. Endi esa biz qat’iy ravishda bilamizki, Rabbimizning kelishi yaqin. ‘Osmon bilan yer o‘tib ketadi,’ deydi U, ‘ammo Mening so‘zlarim o‘tib ketmaydi.’” The Desire of Ages, 631, 632.

When “the three and half years of Jerusalem being trampled down” by papal Rome was ending there was a series of “signs,” which identified the coming of Christ and ushered in the Millerite history. Millerite history is to be repeated to the very letter in the last days. Those “signs,” which appeared at “the close of the great papal persecution,” had been typified by “signs” that appeared as the closing of the three and a half years of the trampling down of Jerusalem from the year 66 to 70 by pagan Rome. Therefore, based upon two witnesses there will be a “sign” of the ensign which is lifted up at the hour of the great earthquake which is the sign of warning to flee in the history of modern Rome, and there will also be “signs” in the plural which occur at the closing of modern Rome’s period of persecution in the last days.

Quddusiy Rim tomonidan “Quddusning oyoq osti qilinayotgan uch yarim yili” nihoyasiga yetayotgan paytda, Masihning kelishini aniqlab bergan va Millerchilar tarixiga kirish eshigini ochgan bir qator “alomatlar” mavjud edi. Oxirgi kunlarda Millerchilar tarixi aynan harfma-harf takrorlanadi. “Buyuk quddusiy ta’qibning oxirida” namoyon bo‘lgan o‘sha “alomatlar”, milodiy 66-yildan 70-yilgacha butparast Rim tomonidan Quddusning oyoq osti qilinib kelgan uch yarim yilining yakunida ko‘ringan “alomatlar” bilan oldindan timsollangan edi. Shuning uchun, ikki guvohning daliliga asoslanib, zamonaviy Rim tarixida qochish haqida ogohlantiruvchi alomat bo‘lgan buyuk zilzila soatida ko‘tariladigan bayroqning bir “alomati” bo‘ladi; shuningdek, oxirgi kunlarda zamonaviy Rimning ta’qib davri yakunida yuz beradigan ko‘plikdagi “alomatlar” ham bo‘ladi.

We will continue this study in the next article.

Biz ushbu tadqiqotni keyingi maqolada davom ettiramiz.

> “Read the 21st chapter of Luke. In it Christ gives the warning, ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things, and to stand before the Son of man’ (Luke 21:34–36).

> “Luqoning 21-bobini o‘qing. Unda Masih shunday ogohlantiradi: ‘O‘zingizga ehtiyot bo‘linglar, tag‘in yuraklaringiz aysh-ishrat, mastlik va bu hayotning tashvishlari bilan og‘irlashib qolmasin, va o‘sha kun sizlarning ustingizga kutilmaganda kelmasin. Chunki u butun yer yuzi uzra yashovchilarning barchasi ustiga tuzoq kabi keladi. Shuning uchun hushyor bo‘linglar va doimo ibodat qilinglar, toki yuz berajak bu narsalarning barchasidan qochib qutulishga va Inson O‘g‘li huzurida turishga munosib topilursizlar’ (Luqo 21:34–36).”

> “The signs of the times are fulfilling in our world, yet the churches generally are represented as slumbering. Shall we not take warning from the experience of the foolish virgins, who when the call came, ‘Behold the bridegroom cometh; go ye out to meet him,’ found that they had no oil in their lamps? And while they went to buy oil, the bridegroom went in to the marriage supper with the wise virgins, and the door was shut. When the foolish virgins reached the banqueting hall, they received an unexpected denial. The master of the feast declared, ‘I know you not.’ They were left standing without in the empty street, in the blackness of the night.” Manuscript Releases, volume 15, 229.

> “Zamon alomatlari dunyomizda ro‘yobga chiqmoqda, biroq jamoatlar, umuman olganda, mudroq holatda tasvirlanadi. «Mana, kuyov kelmoqda; uni kutib olishga chiqinglar», degan xitob yangraganida, chiroqlarida moy yo‘qligini bilib qolgan nodon bokiralarning tajribasidan biz ogohlantirish olmaymizmi? Ular moy sotib olishga ketgan paytda esa, kuyov dono bokiralar bilan birga nikoh ziyofatiga kirdi va eshik yopildi. Nodon bokiralar ziyofat zaliga yetib kelganlarida, kutilmagan rad javobini oldilar. Ziyofat xo‘jayini: «Men sizlarni tanimayman», deb e’lon qildi. Ular tunning qop-qora zulmatida, bo‘m-bo‘sh ko‘chada tashqarida tik turgan holda qoldilar.” Manuscript Releases, 15-jild, 229.

Back to Articles