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# The Book of Daniel - Number Seventy-Eight

Doniyor kitobi — Yetmish sakkizinchi bob

Unveiling the Four Abominations: The Historical Parallel of Rebellion in Laodicean Adventism

To‘rtta jirkanchlikning fosh etilishi: Laodikeyaviy Adventizmda isyonning tarixiy paralleli

Author

Jeff Pippenger

Published

February 11, 2024

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The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . 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. 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.”

Amoriylar tarixi Xudoning g‘azabi Laodikeyadagi Adventizmga qarshi ijro etiladigan vaqtni tasvirlash uchun qo‘llanadi. Opa Uayt Xudoning jazosini ijro etish vaqti oxirgi kunlarda bir yuz qirq to‘rt ming muhrlanadigan paytda ham, Xudo O‘z g‘azabini Amoriylar ustiga keltirgan paytdagidek ayni bir xil ekanini ko‘rsatadi. U shunday deydi: “Garchi” Amoriylar xalqi “o‘zining butparastligi va buzuqligi bilan ko‘zga tashlangan bo‘lsa-da, u hali o‘z gunohlarining kosasini to‘ldirib ulgurmagan edi... Mehribon 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. Cheksiz Zot hanuz barcha xalqlar bilan hisobni adashmas aniqlik bilan yuritadi. Uning marhamati tavbaga da’vatlar bilan taklif etilar ekan, bu hisob ochiq qoladi; ammo raqamlar Xudo belgilagan muayyan miqdorga yetganda, Uning g‘azabi xizmati boshlanadi. Hisob yopiladi. Ilohiy sabr barham topadi.”

Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.

Opa Uayt Hizqiyolda yuz qirq to‘rt ming kishining muhrlanishi tasvirida Laodikiya Adventizmiga qarshi Xudoning g‘azabi xizmati ular gunoh kosasi to‘lganda boshlanishini ochiq-oydin bog‘laydi; bu kosa esa to‘rtinchi avlodda o‘z to‘laligiga yetadi. Bu ma’lumotlarning barchasi sakkizinchi bobda boshlangan vahiy kontekstida bayon etilgan bo‘lib, u tobora kuchayib boruvchi to‘rtta jirkanchlikni tasvirlaydi.

> 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. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.

> So‘ng u menga dedi: “Ey inson o‘g‘li, endi ko‘zlaringni shimol tomonga ko‘tar”. Shunda men ko‘zlarimni shimol tomonga ko‘tardim, va mana, qurbongoh darvozasining kirish joyida, shimol tomonda, rashk keltiruvchi o‘sha tasvir turardi. U yana menga dedi: “Ey inson o‘g‘li, ular nima qilayotganini ko‘ryapsanmi? Isroil xonadoni bu yerda sodir etayotgan buyuk jirkanchliklarni ko‘ryapsanmi, toki Men O‘z muqaddas maskanimdan uzoqlashayin? Ammo yana bir buril, va bundan ham kattaroq jirkanchliklarni ko‘rasan”. Shunda u meni hovlining eshigiga olib bordi; men qaraganimda, mana, devorda bir teshik bor edi. Keyin u menga dedi: “Ey inson o‘g‘li, endi devorni kavla”. Men devorni kavlaganimda, mana, bir eshik ko‘rindi. U menga dedi: “Kirib bor, va bu yerda ular qilayotgan yovuz jirkanchliklarni ko‘r”. Shunday qilib men kirib bordim va ko‘rdim; va mana, har xil sudralib yuruvchi maxluqotlarning suratlari, jirkanch hayvonlar va Isroil xonadonining barcha butlari devorning atrofi bo‘ylab tasvirlangan edi. Ularning oldida Isroil xonadoni oqsoqollaridan yetmish kishi turar edi, va ularning o‘rtasida Shofon o‘g‘li Yo‘xazaniyo turardi; har birining qo‘lida o‘z tutatqisi bor edi, va tutatqidan quyuq bulut ko‘tarilardi. Shunda u menga dedi: “Ey inson o‘g‘li, Isroil xonadonining oqsoqollari zulmatda, har biri o‘z tasvirlar xonasida nima qilayotganini ko‘rdingmi? Chunki ular: ‘Egamiz bizni ko‘rmaydi; Egamiz yerni tark etgan’, deydilar”. U yana menga dedi: “Yana bir buril, va ular qilayotgan bundan ham kattaroq jirkanchliklarni ko‘rasan”. So‘ng u meni Egamiz uyining shimolga qaragan darvozasi eshigiga olib bordi; va mana, u yerda Tammuz uchun yig‘layotgan ayollar o‘tirar edi.

> Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.

> So‘ng u menga dedi: «Buni ko‘rdingmi, ey inson o‘g‘li? Yana qayril, va bulardan ham kattaroq jirkanch ishlarni ko‘rasan». U meni Egamiz uyining ichki hovlisiga olib kirdi. Va mana, Egamiz ma’badining eshigi oldida, ayvon bilan qurbongoh orasida yigirma besh chog‘li kishi bor edi; ularning orqalari Egamiz ma’badiga, yuzlari esa sharqqa qaratilgan edi; va ular sharqqa qarab quyoshga sajda qilar edilar. So‘ng u menga dedi: «Buni ko‘rdingmi, ey inson o‘g‘li? Yahudo xonadoni uchun bu yerda qilayotgan jirkanch ishlarini qilish yengil narsa ekanmi? Chunki ular yurtni zo‘ravonlik bilan to‘ldirdilar va Meni g‘azablantirish uchun yana qaytdilar; va mana, ular novdani burunlariga tutmoqdalar. Shuning uchun Men ham g‘azab bilan muomala qilaman: ko‘zim ayamaydi, rahm ham qilmayman; ular qulog‘imga baland ovoz bilan faryod qilsalar ham, Men ularga quloq solmayman». Hizqiyol 8:5–18.

After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.

Hizqiyolga avval qurbongoh darvozasi kirishida rashk timsolining o‘rnatilishi bo‘lgan birinchi jirkanchlik ko‘rsatilganidan so‘ng, unga rashk timsolidan ham battarroq jirkanchliklar ko‘rsatilishi bildiriladi. Ikkinchi jirkanchlik maxfiy xonalar bilan ifodalanadi; u yerda oqsoqol kishilar sifatida tasvirlangan rahbarlar tutatqi bilan ifodalangan ibodatni ado etib, Egamiz yer yuzini tark etganini va ularni ko‘rmasligini e’lon qilmoqdalar. Ammo Hizqiyolga bulardan ham battarroq jirkanchliklarni ko‘rishi ma’lum qilinadi.

The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.

Uchinchi jirkanchlik “Tammuz uchun yig‘layotgan ayollar” orqali tasvirlangan, ammo bundan ham battarroq bir jirkanchlik bor, chunki to‘rtinchi jirkanchlik ma’badga orqa o‘girgan holda quyoshga sajda qilayotgan yigirma besh kishilik bir rahbariyatni ko‘rsatadi.

In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.

To‘rtinchi jirkanchlikda shunday hukm e’lon qilinadi: “qadimgi kishilar” “yurtni zo‘ravonlik bilan to‘ldirdilar va Meni g‘azablantirish uchun yana qaytdilar; mana, ular shoxni burunlariga tutmoqdalar.” “G‘azablantirish kuni” — bu Xudoning g‘azab xizmati boshlanadigan kundir; xuddi va’da qilingan yurt to‘g‘risida Yoshua va Xolibning xabarini rad etgan qadimgi Isroil bilan bo‘lgani kabi. Muhrlash xabarining rad etilishi — Quddus uchun gunoh kosasi to‘lganini bildiradi. Yoshua va Xolib oz sonli to‘dani ifodalaydi; ular jamoatda va yurtda sodir bo‘layotgan jirkanchliklar ustida nolib, faryod qilayotgan sodiq ozchilikdir.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.

> Shunda Muso bilan Horun Isroil o‘g‘illarining butun jamoati oldida yuztuban yiqildilar. Yerni razvedka qilib ko‘rganlar orasidan bo‘lgan Nun o‘g‘li Yoshua bilan Yefunnax o‘g‘li Xolib esa kiyimlarini yirtdilar. Ular Isroil o‘g‘illarining butun jamoasiga shunday dedilar: “Biz uni razvedka qilib ko‘rish uchun kezib chiqqan yer nihoyatda yaxshi yurtdir. Agar Egamiz bizdan mamnun bo‘lsa, U bizni o‘sha yurtga olib kiradi va uni bizga beradi; u sut va asal oqib turgan yurtdir. Faqat Egamizga qarshi bosh ko‘tarmanglar, o‘sha yurt xalqidan ham qo‘rqmanglar; chunki ular biz uchun non bo‘ladilar: ularning himoyasi ulardan ketgan, Egamiz esa biz bilan birgadir; ulardan qo‘rqmanglar”. Lekin butun jamoa ularni toshbo‘ron qilishni buyurdi. Shunda Egamizning ulug‘vorligi Uchrashuv chodirida Isroil o‘g‘illarining hammasi oldida namoyon bo‘ldi. Egamiz Musoga dedi: “Bu xalq qachongacha Meni haqorat qiladi? Men ularning orasida ko‘rsatgan barcha alomatlarga qaramay, qachongacha Menga ishonmaydi? Men ularni o‘lat bilan uraman, merosdan mahrum qilaman va sendan ulardan ham buyukroq, ham qudratliroq bir xalq chiqaraman”. Sahroda sanash 14:5–12.

The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.

“G‘azablantirish” — Sonlar kitobida isyonchilar tomonidan keltirib chiqarilgan va shuningdek Hizqiyolda ham tilga olingan holat — isyonchining namoyon etilgan “alomatlar”ni tan olishdan bosh tortishiga asoslanadi. Musoning davrida rad etilgan “alomatlar”, Milleritchilar tarixida Xudoning qudrati namoyon bo‘lishini timsollagan “alomatlar” edi. Qadimgi Isroil o‘zining poydevor tarixida Uning qudrati namoyon bo‘lishining “alomatlar”ini rad etib, Xudoni g‘azablantirdi. Yuz qirq to‘rt minglikning muhrlanish davrida zamonaviy Isroil ham so‘nggi kunlarda takrorlanadigan Yarim Tun Faryodi tarixining takrorlanishini “tanib olish” imkonini berishi kerak bo‘lgan ayni o‘sha poydevor tarixning o‘zini “alomat” sifatida rad etadi (unga orqa o‘giradi).

God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.

Xudo isyonchilarga Xudoning qudrati namoyon bo‘lishining takrorini ko‘rishga yo‘l qo‘yadi, chunki Xudoning qudrati namoyon bo‘lishining aynan o‘sha takrori nafaqat keyingi yomg‘ir edi, balki agar ular haqiqatni sevganlar qatorida bo‘lganlarida, ularni qutqargan bo‘lur edi bo‘lgan haqiqat ham edi.

The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.

Hizqiyol sakkizinchi bobdagi to‘rtta jirkanchlikning Laodikiya Adventizmining to‘rt avlodining ramzlari sifatida aniqlanishi — oxirgi kunlarda Yahudo qabilasining Arsloni tomonidan muhrdan ochiladigan xabarning bir qismidir. Birinchi avlod 1863-yildagi isyon bilan boshlandi, va yigirma besh yil o‘tib, 1888-yilda, maxfiy xonalar ramzi bilan ikkinchi avlodning boshlanishini belgilagan isyon yuz berdi. Oradan o‘ttiz bir yil o‘tib, 1919-yilda, W. W. Prescott tomonidan yozilgan The Doctrine of Christ nomli kitobning nashr etilishi uchinchi avlodning boshlanishini belgiladi; Hizqiyol buni Tammuz uchun yig‘layotgan ayollar sifatida tasvirlagan edi. Shundan keyin o‘ttiz sakkiz yil o‘tib, 1957-yilda, Questions on Doctrine nomli kitobning nashr etilishi bilan to‘rtinchi avlod yetib keldi; bu isyonchilarning sharqdan ko‘tariladigan muhrlash xabariga qarshi burilib, quyoshga sajda qiladigan vaqtni aniqlab beradi.

We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.

Biz 1888-yilda Minneapolisdagi Bosh Konferensiyaga yetib kelgan Laodikeyachilar adventizmining isyonkorligining ikkinchi avlodini ko‘rib chiqishni boshlaymiz. Shuni yodda tutish muhimki, Hizqiyol tasvirlagan to‘rtta jirkanchlikning barchasi Quddusda sodir bo‘ladi; ular isyonning bosqichma-bosqich tarixini ifodalasa-da, baribir doimo oxirgi kunlarda Laodikeyachilar adventizmini ifodalovchi shahar ichida yuz beradigan isyon haqida so‘z yuritadi.

> “As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.

> “Quddusning vayron qilinishining alomatlaridan biri sifatida, Masih shunday degan edi: ‘Ko‘p soxta payg‘ambarlar chiqib, ko‘plarni yo‘ldan ozdiradilar.’ Soxta payg‘ambarlar haqiqatan ham chiqib, xalqni aldadilar va juda ko‘p odamlarni sahroga boshlab ketdilar. Mo‘‘jizaviy qudratga ega ekanliklarini da’vo qilgan sehrgarlar va folbinlar odamlarni o‘zlariga ergashtirib, tog‘larning xilvat joylariga olib bordilar. Ammo bu bashorat oxirgi kunlar uchun ham aytilgan edi. Bu alomat Ikkinchi Kelishning alomati sifatida berilgan. Hattoki hozir ham soxta masihlar va soxta payg‘ambarlar Uning shogirdlarini yo‘ldan urish uchun alomatlar va mo‘‘jizalar ko‘rsatmoqdalar. Biz ‘Mana, U sahroda!’ degan hayqiriqni eshitmayapmizmi? Masihni topishga umid qilib, minglab odamlar sahroga chiqib ketmadilarmi? Va odamlar o‘zlarini vafot etgan ruhlar bilan muloqot qilayotgan deb e’lon qiladigan minglab yig‘inlardan hozir ‘Mana, U maxfiy xonalarda!’ degan chaqiriq eshitilmayaptimi? Aynan mana shu da’voni spiritizm ilgari suradi. Ammo Masih nima deydi? ‘Bunga ishonmanglar. Chunki chaqmoq sharqdan chiqib, g‘arbgacha yaltiraganidek, Inson O‘g‘lining kelishi ham shunday bo‘ladi.’” The Desire of Ages, 631.

The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.

Maxfiy xonalar spiritizmning ramzidir, va Hizqiyol kitobining sakkizinchi bobidagi ikkinchi jirkanchlik ma’bad ichida sodir bo‘ladi; u yerda yer yuziga oid tasvirlar devorlarga yashirincha osib qo‘yilgan edi.

> So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.

> Shunda men ichkariga kirdim va ko‘rdim; mana, sudralib yuruvchi narsalarning har xil shakllari, jirkanch hayvonlar va Isroil xonadonining barcha butlari devor bo‘ylab atrofga tasvirlab qo‘yilgan edi. Ularning oldida esa Isroil xonadoni oqsoqollaridan yetmish kishi turar edi, ularning o‘rtasida Shofon o‘g‘li Yaazaniyo turar edi; har bir kishining qo‘lida o‘z tutatqi idishi bor edi, va qalin tutatqi buluti yuqoriga ko‘tarilar edi. Shunda U menga dedi: “Ey inson o‘g‘li, Isroil xonadoni oqsoqollari zulmatda, har biri o‘z tasvirlar xonalarida nima qilayotganini ko‘rdingmi? Chunki ular: ‘Egamiz bizni ko‘rmayapti; Egamiz yerni tark etgan’, deydilar.” Hizqiyol 8:10–12.

Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.

Hizqiyol muqaddasxona devorlariga tasvirlangan “Isroil xonadonining butlari”ni ko‘radi, biroq unga aniq aytiladiki, bu isyon o‘sha qariyalarning har birining “tasvirlar xonasi” ichida ham sodir bo‘lmoqda. So‘zma-so‘z ma’baddagi isyon insoniy ma’bad ichidagi isyonni ochib beradi.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Ma’badni dunyoning xaridorlari va sotuvchilaridan poklar ekan, Iso O‘zining qalbni gunohning bulg‘anishidan, — jonni buzadigan dunyoviy istaklardan, xudbin nafs-hirslaridan, yovuz odatlardan poklash vazifasini e’lon qildi. Malaki 3:1–3 iqtibos keltirilgan.” Asrlar Tilagi, 161.

The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.

Ikkinchi jirkanchlik ham jamoat ichida, ham jamoatning qo‘riqchilari bo‘lishi kerak bo‘lgan oqsoqollarning tafakkurida namoyon bo‘lgan yovuzlikning bir ko‘rinishini ifodaladi. U yerda namoyon bo‘lgan yovuzlik — spiritizmning yovuzligidir. Nuh kunlarida, odamlar qalbining har bir xayoli yovuz bo‘lgan paytda, to‘fondan avvalgi avlodlar o‘z gunoh kosalarini to‘ldirib bo‘lgan edilar.

> And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.

> Va Xudo yer yuzida insonning yovuzligi buyuk ekanini va uning yuragidagi o‘y-fikrlarining har bir tasavvuri muttasil faqat yomonlik ekanini ko‘rdi. Ibtido 6:5.

The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.

Ikkinchi avlod ruhparastlik qachon Quddusning rahbarlari ichiga ham, shuningdek Laodikiyachi adventizmning korporativ tuzilmasi ichiga ham kirib kelganini aniqlaydi. “Isroil xonadonining oqsoqollari” o‘zlarining “tasvirlar” “hujralari” “ichida”, “qorong‘ida” qilgan ishlari ularning yuraklari “o‘y-xayollarining har bir tasavvuri faqat yovuzlik” bo‘lganini ko‘rsatadi. Vayt opa aniq aytadiki, Quddusning vayron qilinishi dunyoning oxirini ifodalaydi, Nuh zamonidagi to‘fon haqidagi shahodat ham dunyoning oxirini ifodalaydi. Oxirgi kunlarda haqiqat orqali muqaddas qilinishni rad etganlar, Hizqiyo sakkizinchi bobidagi ikkinchi jirkanchlikda ifodalanganidek, ruhparastlik tomonidan qamrab olinadi.

The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.

Hizqiyoning ikkinchi jirkanchligi 1888-yilda kelib chiqqan isyonni ifodalaydi va ikkinchi avlodning ramziga aylanadi; ammo bundan ham ortig‘i shuki, 1888-yil va u ifodalagan yoki u orqali ifodalangan barcha narsa 2001-yil 11-sentyabrda takrorlandi. Opa Uayt 1888-yilda Vahiy kitobining o‘n sakkizinchi bobidagi qudratli farishta tushganini aniq ko‘rsatadi; shuning uchun bu tarix Nyu-York shahrining ulkan binolari Xudoning bir tegishi bilan qulatilishi va Vahiy 18:1–3 oyatlarining bajo bo‘lishi kerak bo‘lgan vaqtni ifodalaydi.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> “Oldindan shakllangan fikrlardan voz kechishni va bu haqiqatni qabul qilishni istamaslik, Minneapolisda Birodarlar Waggoner va Jones orqali kelgan Rabbiyning xabariga qarshi namoyon bo‘lgan muxolifatning katta bir qismining asosida yotar edi. O‘sha muxolifatni qo‘zg‘atish orqali Shayton xalqimizdan, katta darajada, Xudo ularga berishni uzoqdan beri istagan Muqaddas Ruhning maxsus qudratini to‘sib qo‘yishga muvaffaq bo‘ldi. Dushman ularni Hosil bayrami kunidan keyin havoriylar e’lon qilganidek, haqiqatni dunyoga yetkazishda ularga tegishli bo‘lishi mumkin bo‘lgan samaradorlikka erishishdan mahrum qildi. Butun yer yuzini O‘zining ulug‘vorligi bilan yoritishi kerak bo‘lgan nurga qarshilik qilindi va o‘z birodarlarimizning harakati tufayli u katta darajada dunyodan uzoqda saqlab qolindi.” Selected Messages, 1-kitob, 235.

The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.

1888 yil tarixi 2001-yil 11-sentabrda yetib kelgan so‘nggi yomg‘ir xabarining rad etilishiga misolni taqdim etdi. 1888 yil Laodikeya Adventizmining ikkinchi avlodining ramzidir; bu avlod Hizqiyodagi ikkinchi jirkanchlik orqali ifodalangan bo‘lib, undagi tarix Hizqiyodagi yetmish oqsoqol orqali timsollangan isyonni ko‘rsatadi. Ularning isyoni spiritizmni ifodalagan va Nuh zamonida sinov muddati kosasining to‘lishi bilan uyg‘un tarzda kechgan. Xabarning rad etilishi rahbariyat tomonidan so‘nggi yomg‘ir xabarining rad etilishini namoyon etdi; bu xabar Islomning uchinchi Voyining yetib kelishini aniqlab berishi kerak edi.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Keyingi yomg‘ir Xudoning xalqi ustiga yog‘ilishi kerak. Qudratli bir farishta osmondan tushib kelishi kerak, va butun yer uning ulug‘vorligi bilan yoritilishi kerak.” Review and Herald, 1891-yil 21-aprel.

The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.

1888-yilda xabarni rad etgan rahbariyat 2001-yil 11-sentabrda Islom xabarining rad etilishini timsollagan edi, biroq Xudo ularga nisbatan O‘z hukmining bir qismi sifatida o‘sha rahbarlar guvoh bo‘ladigan qudrat namoyonini yuzaga keltirishni niyat qilgan. So‘nggi yomg‘ir qudratining namoyoni muhrlanish davrining oxirida sodir bo‘ladi. U 2001-yil 11-sentabrda boshlangan, biroq Vahiy kitobining o‘n birinchi bobidagi uch yarim kunning oxirida, “buyuk zilzila” kelganda, o‘zining eng yuqori cho‘qqisiga yetadi.

The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.

1888-yildagi xabar Laodikiya xabari edi, o‘sha paytda chetlab o‘tilish jarayonida bo‘lgan, ilgari tanlangan xalq uchun yangragan so‘nggi chaqiriq edi.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “A. T. Jones va E. J. Waggoner orqali bizga berilgan xabar — bu Laodikiyadagi jamoatga Xudoning xabaridir; va haqiqatga ishonishini da’vo qilib, ammo Xudo bergan nurlarni boshqalarga aks ettirmaydigan har qanday kishining holiga voy.” The 1888 Materials, 1053.

The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.

1888-yilgi xabar, 2001-yil 11-sentabrda Nyu-York shahrining ulkan binolari qulatilganida, Laodikiya jamoatiga to‘g‘ri guvohlik berilishi lozimligini aniqlagan xabarni ifodalar edi; va bu to‘g‘ri guvohlik uchinchi Voyning Islom haqidagi xabaridir, u orqaga qaytgan xalq ustiga puflanganda, ularni qudratli bir lashkar sifatida hayotga keltirish qudratiga egadir.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> “Uxlab yotganlarni uyg‘otish uchun cherkovlarimiz va muassasalarimizga to‘g‘ri guvohlik yetkazilishi lozim.”

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> “Rabbiyning kalomi ishonch bilan qabul qilinib, unga itoat etilganda, barqaror ilgarilash yuz beradi. Keling, endi o‘zimizning buyuk ehtiyojimizni ko‘raylik. Quruq suyaklarga U hayot nafasi puflamagunicha, Rabbiy bizdan foydalana olmaydi. Men aytilgan so‘zlarni eshitdim: ‘Xudoning Ruhining yurakka chuqur ta’sirisiz, Uning hayot baxsh etuvchi ta’sirisiz, haqiqat o‘lik harfga aylanadi.’” Review and Herald, November 18, 1902.

1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.

1888 yil Adventizmning ikkinchi avlodining boshlanishini belgilaydi, biroq u ayni paytda oxirgi kunlarga mos keladigan bir bashorat chizig‘ini ham taqdim etadi. 2001-yil 11-sentyabrda Xudo Islomning yer hayvoniga qilgan hujumi bashoratning amalga oshishi ekanini qabul qilishni tanlagan xalqni qadimiy yo‘llarga qaytardi. Xudoning xalqi William Millerning javohirlariga qaytishi va birinchi hamda ikkinchi Voylarning bajo bo‘lishini o‘z ichiga olgan poydevor haqiqatlari bo‘yicha ta’lim olishi zarur edi; bu esa, o‘z navbatida, o‘sha vaqtda uchinchi Voyning yetib kelganini tasdiqladi. Bu xalq o‘sha qadimiy yo‘llarga qaytgach, ular Habakkukning ikki jadvalining muqaddasligini ko‘rishga yetaklandilar.

The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.

1863-yilda Habakkukning ikki lavhasiga qarshi ko‘tarilgan isyon — ya’ni Millerning javohirlari va ayni paytda Adventizmning poydevorlari bo‘lgan haqiqatlarga qarshi isyon — 2001-yil 11-sentabrda takrorlangan bir isyonni timsol qildi; chunki yana bir bor Laodikeya Adventizmi rahbariyatiga Millerning javohirlarini qo‘llab-quvvatlash yoki ularni rad etish imkoniyati berildi. Hizqiyol sakkizinchi bobda ifodalangan Adventizmning barcha to‘rt avlodi ham 2001-yil 11-sentabrda Laodikeya Adventizmining isyonini ifoda etmoqda.

We will continue to identify the second generation of Laodicean Adventism in the next article.

Keyingi maqolada biz Laodikeya adventizmining ikkinchi avlodini aniqlashni davom ettiramiz.

> “God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.

> “Xudo insonni abadiy haqiqatlarni bag‘riga sig‘dira oladigan his-tuyg‘ular bilan yaratdi. Bu his-tuyg‘ular barcha dunyoviylikdan xoli, pok va muqaddas saqlanishi kerak edi. Ammo insonlar o‘z hisob-kitoblaridan abadiyatni chiqarib tashladilar. Har bir jonning taqdirini O‘z qo‘lida tutuvchi Xudo — Alfa va Omega, ibtido va intiho — unutilgan. O‘zlarini bilimda qudratli deb hisoblab, odamlar Xudoning nazarida o‘zlarini eng tuban darajagacha tushirdilar.

> “The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.

> “Insonning aqli dunyoviy bo‘lib qolgan. U ilohiylik muhrini namoyon etish o‘rniga, insoniylik muhrini namoyon etadi. Uning xonalarida yerga oid tasvirlar ko‘rinadi. Nuh kunlarida hukm surgan, o‘sha davr aholisini najot umididan mahrum qilgan tubanlashtiruvchi amallar bugun ham ko‘rinmoqda.” Signs of the Times, December 18, 1901.

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