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# The Book of Daniel - Number Seventy-Five

Doniyor kitobi — Yetmish beshinchi raqam

The Prophetic Parallels: From Isaiah’s Message to Modern-Day Revelations

Payg‘ambarlikdagi O‘xshashliklar: Ishayoning Xabaridan Hozirgi Kun Vahiylarigacha

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Jeff Pippenger

Published

February 8, 2024

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As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?

Ishayo oltmish besh yil bilan ifodalangan xabarni (7-bob, 8-oyat) Quddusning yovuz rahbariga yetkazar ekan, buni miloddan avvalgi 742-yilda “kir yuvuvchining dalasi” yonida va “yuqori hovuz quvurining oxirida” qiladi. Miloddan avvalgi 742-yil 1863-yilni ifodalaydi, chunki Iso har doim oxirni boshlanish orqali tasvirlaydi. O‘z navbatida, 1863-yildagi isyon Qo‘shma Shtatlardagi yakshanba qonunini ifodalaydi, chunki Iso har doim bir narsaning oxirini o‘sha narsaning boshlanishi bilan tasvirlaydi. 1863-yil huquqiy jihatdan ro‘yxatdan o‘tkazilgan Laodikiyalik Adventist cherkovining boshlanishi edi, va o‘sha cherkov yakshanba qonunining “buyuk zilzila”sida xarob holga tashlab qo‘yiladi. Davlat tomonidan huquqiy jihatdan boshqariladigan korporatsiya (cherkovning davlatni boshqarishi emas, balki buning aksi) aynan o‘sha hukumat yettinchi kunda ibodat qilishni huquqiy jihatdan taqiqlayotgan vaqtda, qanday qilib yettinchi kun Shabbatini saqlab qolishda davom etishi mumkin?

At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.

Masihning xizmatining boshida ham, oxirida ham U ma’badni pokladi. Ma’badning birinchi poklanishida Masih rahbarlar “Otamning uyi”ni qaroqchilar uyasiga aylantirganini ko‘rsatdi, ammo ma’badning so‘nggi poklanishida esa “ularning uyi” o‘zlariga huvillab qolganini e’lon qildi. Qadimgi Isroil zamonaviy Isroilning timsolidir. U Adventizmning boshida Millerit ma’badini barpo etdi va pokladi, ammo so‘nggi poklanishda, ya’ni bir yuz qirq to‘rt mingning poklanishida, Laodikiya Adventizmi Uning og‘zidan qusib tashlanadi, va shunda “ularning uyi” huvillab qoladi.

Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.

Ishayo shoh Ohoz bilan yuzma-yuz bo‘lganida, u movut oqartiruvchining dalasi yonida turardi. Movut oqartiruvchining dalasi O‘z ma’badiga to‘satdan keladigan Ahd Xabarchisi tomonidan amalga oshiriladigan poklanishni ifodalaydi; U Levi o‘g‘illarini “movut oqartiruvchining sovuni” bilan poklagandek poklaydi. Bu poklanish Adventizmning boshida amalga oshirilgan edi, va u oxirida yana amalga oshiriladi.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Mana, Men O‘z elchimni yuboraman, va u Mening oldimda yo‘lni hozirlaydi; va sizlar izlayotgan Rabbiy O‘z ma’badiga to‘satdan keladi, ya’ni sizlar zavqlanadigan ahdning Elchisi; mana, U albatta keladi, deydi lashkarlar Rabbiysi. Ammo Uning keladigan kuniga kim bardosh bera oladi? va U zohir bo‘lganda kim tura oladi? chunki U erituvchining oloviga o‘xshaydi va kir yuvuvchilarning sovuniga o‘xshaydi. Va U kumushni eritib poklovchi kabi o‘tiradi; U Levi o‘g‘illarini poklaydi va ularni oltin va kumush kabi tozalaydi, toki ular Rabbiyga solihlikda nazr keltirsinlar. Shunda Yahudo va Quddusning nazri Rabbiyga qadimgi kunlardagidek va ilgarigi yillardagidek maqbul bo‘ladi. Malaki 3:1–4.

Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.

Ishayo Oxoz bilan uning o‘g‘lining alomati bilan uchrashadi; o‘g‘lining ismi oxirgi kunlarda “qoldiq qaytadi” degan ma’noni anglatadi. Qoldiq — “qaytadiganlar”dir. Ishayo, 1844-yilda Millerchilar tarixida boshlangan va 1863-yilda itoatsizlik tufayli yakuniga yetkazilgan ma’badni poklash tarixi davrida, yovuz shoh Oxoz bilan uchrashadi. Oxirgi kunlarda bu poklash yuz qirq to‘rt mingning muhrlanishi tarixidir. Agar Millerchilar 1844-yildan keyin kelgan Xudoning ochilib borayotgan ilohiy yo‘l-yo‘rig‘iga ergashganlarida, ular ishni tamomlagan bo‘lardilar.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> «Agar adventistlar 1844-yildagi buyuk umidsizlikdan keyin o‘z imonlarida sobit qolib, Xudoning ochilib borayotgan ilohiy rahnamoligiga bir tan bo‘lib ergashganlarida, uchinchi farishtaning xabarini qabul qilib, Muqaddas Ruhning qudrati ila uni dunyoga e’lon qilganlarida edi, ular Xudoning najotini ko‘rgan bo‘lur edilar, Rabbiy ularning sa’y-harakatlari bilan qudratli tarzda ish ko‘rgan bo‘lur edi, ish tamomlangan bo‘lur edi va Masih O‘z xalqini mukofotini olish uchun allaqachon kelgan bo‘lur edi. Ammo umidsizlikdan keyin kelgan shubha va noaniqlik davrida advent imonlilarining ko‘plari o‘z imonlaridan voz kechdilar.... Shunday qilib ish to‘sib qo‘yildi va dunyo zulmatda qoldi. Agar butun adventistlar jamoasi Xudoning amrlariga va Isoning imoniga birlashganida edi, tariximiz naqadar butunlay boshqacha bo‘lur edi!» Evangelism, 695.

The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.

“Xudoning ochilib borayotgan ta’minotida birlashgan holda davom etish”ga muvaffaq bo‘lmaganlik ularni 1856 yilga kelib Laodikiya holatiga olib kirdi, va undan keyin yuz bergan 1863 yilgi isyon qadimgi Isroil o‘zining o‘ninchi va so‘nggi sinovidan o‘ta olmay, shundan so‘ng keyingi qirq yil davomida sahroda o‘lishga hukm qilinganda namoyon etilgan sahrodagi sargardonlikning boshlanishini belgiladi.

Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.

Ishayoning o‘g‘li oxirgi kunlardagi ma’badning yakuniy poklanishida “bir qoldiq qaytadi”, degan va’dani taqdim etadi. Ularning bu “qaytishi” Yeremiyo orqali tasvirlanadi; unga agar u “qaytsa”, Xudoning soqchisi bo‘lishi va’da qilingan edi. Yuz qirq to‘rt ming — ko‘ngli qolishdan qaytganlardir.

Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.

Bir yuz qirq to‘rt mingliklarga mansub bo‘lganlar umidsizlikni boshdan kechirgan va o‘z Rabbilarini kutganlardir. Ular Milleritlar tarixida dono bokiralar orqali timsollangan bo‘lib, boshlanish va yakun topish tarixlarining har ikkisida ham Tungi faryod davrida Muqaddas Ruhning to‘kilishi chog‘ida ikki tayoq bitta xalqqa birlashtiriladi.

Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.

Yovuz podshoh Oxoz Yahudoning shunday rahbarligini ifodalaydiki, ular xabarni eshitgan bo‘ladilar, biroq Ishayo tomonidan taqdim etilgan xabarni rad etadilar va shu tariqa ular “qoqiladilar, yiqiladilar, chilparchin bo‘ladilar, tuzoqqa ilinadilar va asir olinadilar”. Ular “jinlar bilan oshno bo‘lganlarga, pichirlab va ming‘irlab fol ochadigan sehrgarlarga murojaat qiladigan” kishilardir; bu esa ular 2 Salonikaliklardagi kuchli adashishga berilib ketar ekanlar, taslim bo‘ladigan spiritizm tajribasini ifodalaydi. Oxozning miloddan avvalgi 742-yilda Ishayo xabarini rad etishi, Millerning xabari rad etilgan 1863-yilga mos keladi. Ishayo Millerni timsol qiladi, va Ishayo hamda Millerning har ikkala xabari ham Ishayo kitobining yettinchi bobi sakkizinchi oyatida o‘z tayanch nuqtasini topadigan “yetti zamon”ga asoslangan edi. Millerning o‘g‘li (Ishayoning o‘g‘li) oxirgi kunlarda keladigan Ilyos harakatini ifodalaydi.

The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.

Ahazga uning rad etgani uchun e’lon qilingan hukm, oxirgi kunlarda papalik tomonidan boshqariladigan Zamonaviy Rimning uch karra ittifoqi bo‘lgan shimol shohi tomonidan zabt etilishi haqidagi bashoratni o‘z ichiga olgan edi.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> Egamiz yana menga so‘zlab dedi: “Bu xalq sekin oqadigan Shiloah suvlardan yuz o‘girib, Rezin va Remaliyo o‘g‘lidan quvonganligi sababli, endi mana, Egamiz ularning ustiga daryoning qudratli va to‘lib-toshgan suvlarini, ya’ni Ossuriya shohini va uning butun shon-shuhratini olib keladi; u barcha o‘zanlaridan ko‘tarilib chiqib, barcha qirg‘oqlaridan oshib ketadi; Yahudo orqali o‘tib, toshib ketadi va haddan oshadi, bo‘yingacha yetadi; ey Immanuil, uning qanotlarining yozilishi sening yurtingning kengligini to‘ldiradi.” Ishayo 8:5–8.

Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.

Ishayo yovuz shoh Ohoz bilan yuqori hovuz quvurining oxirida uchrashdi. Bibliya tarixchilari va arxeologlari orasida yuqori hovuz Masih davridagi Siloam hovuzining o‘zi bo‘lganmi-yo‘qmi, degan masalada noaniqlik mavjud bo‘lsa-da, Ishayo bashoratining mazmuni barcha shubhalarni bartaraf etadi, chunki Ishayo shimol podshohi Ohoz ustiga kelishini aytadi, sababi u muloyim oqadigan Shiloah suvlarini rad etgan edi. “Shiloah” — Eski Ahddagi nom bo‘lib, Yangi Ahdda u “Siloam” deb ataladi.

It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.

Iso ko‘li bo‘yida Iso ko‘r odamni sog‘aytirgan edi, va yovuz podshoh Ahaz 1863-yilda ham, yaqin orada keladigan yakshanba qonuni paytida ham sog‘ayishni rad etadigan ko‘r Laodikeya rahbariyatini ifodalaydi. “Shiloah” va “Siloam” ikkalasi ham “yuborilgan” degan ma’noni anglatadi, va Ota tomonidan O‘g‘ilga bir xabar yuborildi, so‘ngra u bu xabarni Jabroilga va muqaddas farishtalarga Ishayoga yetkazish uchun berdi; Ishayo esa osmondan “yuborilgan” bu xabarni ko‘r Laodikeya rahbariga olib keldi.

The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.

Ishayo xabarni yetkazgan yuqori hovuzdan chiqadigan o‘tkazgich Muqaddas Ruhning yomg‘iri Xudoning xalqiga uzatiladigan joyni ifodalaydi; bu, shuningdek, Zakariyo vahiyidagi oltin quvurlar yoki Yoqubning tushidagi narvon orqali ham tasvirlangan.

> “That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Xudo biz uchun tayyorlab qo‘ygan narsa Zakariyo kitobining 3 va 4-boblarida, shuningdek 4:12–14 da tasvirlangan: «Men yana javob berib, unga dedim: O‘zlaridan oltin moyni ikki oltin quvur orqali oqizib turgan bu ikki zaytun novdasi nima? U menga javob berib dedi: Bular nima ekanini bilmaysanmi? Men esa dedim: Yo‘q, hazratim. Shunda u dedi: Bular butun yerning Rabbi huzurida turuvchi moylangan ikki zotdir.»

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Egamiz resurslarga to‘ladir. Unda vositalar tanqisligi yo‘q. Bizning imon yetishmasligimiz, dunyoviyligimiz, arzimas gap-so‘zlarimiz, suhbatlarimizda namoyon bo‘ladigan ishonchsizligimiz sababli atrofimizga qorong‘i soyalar yig‘iladi. Masih so‘zda ham, xulqda ham mutlaqo yoqimli va o‘n minglar orasida eng ulug‘ Zot sifatida namoyon bo‘lmayapti. Qachonki jon o‘zini behudalik sari ko‘tarish bilan qanoatlansa, Egamizning Ruhi uning uchun juda oz narsa qila oladi. Bizning uzoqni ko‘ra olmaydigan nigohimiz soyani ko‘radi, ammo undan naridagi ulug‘vorlikni ko‘ra olmaydi. Farishtalar to‘rt shamolni ushlab turibdilar; ular butun yer yuzi uzra yorib chiqib, o‘z yo‘lida vayronagarchilik va o‘lim olib yugurishga intilayotgan g‘azablangan ot sifatida tasvirlangan.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> “Biz abadiy olamning ayni bo‘sag‘asida uxlab yotamizmi? Loqayd, sovuq va o‘lik bo‘lib qolamizmi? Oh, qaniydi jamoatlarimizda Xudoning Ruhi va nafasi Uning xalqiga puflansa, toki ular oyoqqa turib yashasinlar. Biz yo‘l tor ekanini va darvoza tang ekanini ko‘rishimiz kerak. Ammo biz o‘sha tang darvozadan o‘tganimizda, uning kengligi cheksizdir.” Manuscript Releases, 20-jild, 216, 217.

The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.

“oltin moy” — yuqori hovuzdan, ya’ni Muqaddas Kitob va Bashorat Ruhi bo‘lgan ikki guvoh, yoki Eski va Yangi Ahd, yoki qonun va payg‘ambarlar, yoki Muso va Ilyos bo‘lgan ikki oltin quvurdan iborat o‘tkazgich orqali pastga tushadigan Xudoning Ruhining xabarlaridir.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Butun yerning Rabbisi huzurida turuvchi moylanganlar bir vaqtlar yopib turuvchi karub sifatida Shaytonga berilgan mavqega egadirlar. Uning taxtini o‘rab turgan muqaddas zotlar orqali Rabbiy yer aholisi bilan uzluksiz aloqani saqlab turadi. Oltin moy Xudo imonlilarning chiroqlarini lipillab o‘chib qolmasligi uchun to‘ldirib turadigan inoyatni anglatadi. Agar bu muqaddas moy Xudoning Ruhining xabarlari orqali osmondan quyilmaganida edi, yovuzlik kuchlari odamlar ustidan butunlay hukmronlik qilgan bo‘lur edi.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Xudo bizga yuboradigan xabarlarni qabul qilmaganimizda, U tahqirlanadi. Shunday qilib, biz zulmatda bo‘lganlarga yetkazilishi uchun U qalblarimizga quyib berishni istagan oltin moyni rad etamiz. ‘Mana, kuyov kelmoqda; uni qarshi olishga chiqinglar’, degan da’vat yangraganida, muqaddas moyni qabul qilmaganlar, yuraklarida Masihning inoyatini asramaganlar, nodon bokiralar kabi, Rabbilarini kutib olishga tayyor emasliklarini bilib qoladilar. Ular moyni qo‘lga kiritish qudratiga o‘zlarida ega emaslar, va ularning hayoti vayron bo‘ladi. Ammo agar Xudoning Muqaddas Ruhi so‘raladigan bo‘lsa, agar biz Muso qilganidek: ‘Menga O‘z ulug‘vorligingni ko‘rsat’, deb iltijo qilsak, Xudoning sevgisi yuraklarimizga to‘kib solinadi. Oltin quvurlar orqali oltin moy bizga yetkaziladi. ‘Kuch bilan ham emas, qudrat bilan ham emas, balki Mening Ruhim ila bo‘lur, deydi Lashkarlar Egasi bo‘lgan Rabbiy.’ Solihlik Quyoshining yorqin nurlarini qabul qilish orqali Xudoning farzandlari dunyoda chiroqlar kabi porlaydilar.” Review and Herald, July 20, 1897.

The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.

Oxoz rad etayotgan xabar — Yarim tun faryodi xabari edi; agar Laodikiya rahbariyati 1856-yilda o‘zlariga “yuborilgan” Laodikiyaga xabarni qabul qilganida, bu xabar Masihning ikkinchi kelishi bilan yakun topgan bo‘lur edi. Shunda bu xabar kuchayib, baland faryodga aylangan bo‘lur edi, va Xudoning xalqi ishni tugatib, tinchlikda bo‘lgan bo‘lur edi. Buning o‘rniga, ular o‘zlari qutqarib chiqarilgan qusug‘iga yana qaytdilar.

Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.

Ishayo va Oxoz Malakiy kitobining uchinchi bobida Ahd Elchisi tomonidan amalga oshiriladigan kir yuvuvchining dalasidagi poklanish jarayonida bo‘layotgandek tasvirlangan. Ular Zakariyoning vahiyida “moy” (xabar) quyilayotgan joyda ramziy tarzda joylashtirilgan, va oxirgi kunlarda Ishayoning Oxozga yo‘llagan xabari uchinchi Voyning Islom xabaridir; u yetti momaqaldiroqning yashirin tarixi haqidagi xabardir; u sakkizinchining yettidan ekanligi haqidagi xabardir; u uzumzor haqidagi xabardir; u “Haqiqat” xabaridir — bularning barchasi Iso Masihning Vahiysining unsurlari bo‘lib, oxirgi kunlarda kir yuvuvchining dalasi bilan ifodalangan poklanishni hosil qiladi.

It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.

Bu, shuningdek, Millerning poydevor toshidan burchakning bosh toshiga aylanuvchi “yetti vaqt”ning xabari edi va hozir ham shundaydir, chunki u birinchi haqiqat edi, demak, u so‘nggi haqiqat ham bo‘lishi kerak. 1863 yil 1844 yil 22 oktyabrda uchinchi farishtaning kelishi bilan boshlangan va oxir-oqibat 1856 yilda “yetti vaqt” nuri sari yetib borgan poklanish jarayonining yakunini belgiladi. 1844 yilda ikki ming uch yuz yillikning nuri boshlanishni belgilagan edi; bu boshlanish esa yigirma besh yuz yigirma yillik bilan belgilangan yakunga olib bordi. Biroq, boshlanishda ham, yakunda ham Laodikeyacha ko‘rlik bu ikki vahiy o‘rtasidagi munosabatni ko‘rishni rad etadi. 1863 yil, xabar muhrdan ochilganda doimo yuz beradigan poklanish jarayonining yakunini ifodalaydi, va uchinchi farishtaning xabari 1844 yil 22 oktyabrda muhrdan ochilgan edi.

The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.

1844-yilda muhrdan yechilgan uchinchi farishtaning nuri yakka bir nur emas edi; u Sister White “uchinchi farishtaning ilgarilab boruvchi nuri” deb atagan narsadir. Uchinchi farishtaning ilgarilab boruvchi nuri 1844-yilda boshlandi va sinov muddati yopilguncha ilgarilab borishda davom etadi; biroq u dastlab kelgan paytda ham, nihoyat yakuniga yetadigan paytda ham, uchinchi farishtaning muayyan bir sinov davri mavjuddir. O‘sha sinov davrlari, boshida ham, oxirida ham, Doniyor tomonidan “bilimning ortishi” sifatida ifodalangan sinov jarayonini ham ifodalaydi; bu esa uchinchi farishtaning ilgarilab boruvchi nuridir.

The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.

Sinov jarayoni boshida 1844-yilda boshlandi, va ilgarilab borayotgan nur bilimda ortib, 1856-yilda o‘z xulosasiga yetdi. Sinov davrining boshlang‘ich nuri va yakunlovchi nuri Doniyor kitobining sakkizinchi bob, o‘n uchinchi va o‘n to‘rtinchi oyatlaridagi ikki vahiydir; ular Adventizmning poydevori va markaziy ustunini ifodalaydi.

The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.

Birinchi farishtaning sinov davri 1840-yil 11-avgustda boshlandi va 1844-yil 19-apreldagi birinchi umidsizlik bilan yakunlandi. Shundan so‘ng ikkinchi farishtaning sinov davri boshlandi va 1844-yil 22-oktabrgacha davom etdi. O‘sha paytda uchinchi farishta keldi va uchinchi farishtaning sinov davri Laodikiya adventizmi 1863-yilda uchinchi farishtaning nurini rad etguniga qadar davom etdi.

The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.

Millerchi Adventizmi uchun uchinchi farishtaning sinov davrining boshlanishi ham, yakuni ham bo‘lgan, va boshlanish bilan yakun bir xil narsani ifodalashi kerak, chunki Iso har doim bir narsaning oxirini o‘sha narsaning boshlanishi bilan tasvirlaydi. Uchinchi farishtaning ilgarilab borayotgan nurining ochilishi Doniyor kitobining sakkizinchi bobi o‘n to‘rtinchi oyatidagi zohir bo‘lish nuri (“mareh” vahiy) edi. Uchinchi farishtaning ilgarilab borayotgan nurining yakuni esa o‘n uchinchi oyatdagi muqaddas maskan va lashkarning oyoq osti qilinishi nuri (“chazon” vahiy) edi. Bu ikki vahiy payg‘ambarlik jihatidan bir-biri bilan chambarchas bog‘langan.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> So‘ng yettinchi oyning o‘ninchi kunida yubiley karnayini chaldirasan; kafforat kuni mamlakatingizning butun hududi bo‘ylab karnay chaldirasizlar. Leviticus 25:9.

The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.

1844-yil 22-oktabrga to‘g‘ri kelgan Kafforat kunida chalinishi lozim bo‘lgan karnay Yubiley karnayi edi; u yigirma besh yuz yigirma kunga teng bo‘lgan muqaddas yetti yillik davrni ifodalaydi. Rabb qadimgi Isroilni bevosita Va’da qilingan yurtga olib kirishni niyat qilgan edi, ammo ularning isyoni buning ro‘y berishiga to‘sqinlik qildi. Rabb zamonaviy Isroilni ham bevosita Va’da qilingan yurtga olib kirishni niyat qilgan edi, ammo isyon buning ro‘y berishiga to‘sqinlik qildi. Agar zamonaviy Isroil uchinchi farishtaning ilgarilab borayotgan nuriga itoatkor bo‘lganida edi, ular dunyoni ogohlantirgan bo‘lur edilar va Rabb bundan yuz yildan ortiq muqaddam qaytib kelgan bo‘lur edi.

In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.

Buning sodir bo‘lishi uchun Rabbiy milleritchilar orasida bir o‘zgarish amalini qilishi kerak edi, va bu o‘zgarish Muqaddas Bitiklarda Xudoning siri deb ta’riflanadi. Agar Adventizm uchinchi farishtaning ilgarilab borayotgan nuriga ergashganida, Yubileyning karnayi to oxirigacha sado bergan bo‘lar edi, chunki Xudoning siri yettinchi karnay sado beradigan kunlarda tamom bo‘ladi. Vahiy kitobining o‘ninchi bobida o‘sha karnay — ya’ni Yubiley karnayi, shuningdek uchinchi voy karnayi — 1844-yil 22-oktabrda sado bera boshladi.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Men dengiz ustida va yer ustida turganini ko‘rgan farishta qo‘lini osmonga ko‘tardi va osmonni, undagi narsalarni, yerni, undagi narsalarni, dengizni va undagi narsalarni yaratgan, abadulabad tirik Zot nomi bilan qasam ichib, endi vaqt bo‘lmasligini aytdi. Lekin yettinchi farishtaning ovozi yangraydigan kunlarda, u karnay chalishni boshlaganida, Xudoning siri O‘z qullari bo‘lgan payg‘ambarlariga bildirganidek bajo bo‘lur. Vahiy 10:5–7.

The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.

1844-yil 22-oktabrda boshlangan sinovchi poklanish jarayoni, ya’ni uchinchi farishtaning ilgarilab boruvchi nuri, Doniyor kitobining sakkizinchi bobi, o‘n to‘rtinchi oyatining nuri bilan boshlandi va Doniyor kitobining sakkizinchi bobi, o‘n uchinchi oyatining nuri bilan yakunlandi. U o‘n to‘rtinchi oyatning javobi bilan boshlandi va o‘n uchinchi oyatning savoli bilan yakunlandi.

Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.

O‘sha o‘n to‘qqiz yil shimol va janub o‘rtasidagi fuqarolar urushi davrida so‘zma-so‘z Yahudoning shohi Ohozga Ishayoning ogohlantiruvchi xabari yetib kelishi orqali timsollangan edi. O‘sha o‘n to‘qqiz yil shimol shohining Isroilni qullikka olib ketishi bilan yakunlandi. O‘sha o‘n to‘qqiz yil 1844-yilda uchinchi farishtaning kelishidan tortib, 1863-yildagi isyongacha bo‘lgan davrni timsolladi. Uchinchi farishtaning ilgarilab borayotgan nuri Ishayoning xabari orqali ifodalangan edi.

The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.

O‘sha ilgarilab borayotgan nurning rad etilishi Millerchilar harakatiga yakun yasadi, va o‘sha sinov davrida Filadelfiyalik Millerchilar Harakati Laodikeya Jamoatiga o‘tdi. Miloddan avvalgi 742-yilda boshlangan o‘n to‘qqiz yil ham, 1844-yilda boshlangan o‘n to‘qqiz yil ham, oxirgi kunlardagi sinov va poklanish jarayonini, ya’ni uchinchi farishtaning ilgarilab borayotgan nurining yakuniy sinov davrini ifodalaydi.

In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.

O‘sha yakuniy sinov jarayonida Xudoning siri tamom bo‘ladi. Yuz qirq to‘rt ming — kutadigan, qaytadigan va muhrlanadiganlardir.

> Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.

> Guvohlikni bog‘lab qo‘y, qonunni shogirdlarim orasida muhrlab qo‘y. Men esa Yoqub xonadonidan O‘z yuzini yashirgan Egamizni kutaman va Unga umid bog‘layman. Mana, men va Egamiz menga bergan bolalar Isroilda Sion tog‘ida maskan tutuvchi Sarvari Olam tomonidan alomatlar va mo‘jizalar uchundir. Ishayo 8:16–18.

The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.

Oxirgi kunlarda uchinchi farishtaning ilgarilab borayotgan nurining yakunlovchi sinov davri, boshlang‘ich sinov davri boshlangan joyda boshlandi. U Iso qo‘lini osmonga ko‘tarib, “vaqt endi bo‘lmasin”, deb e’lon qilganida boshlandi. O‘sha e’lon 1844-yil 22-oktabrda, yettinchi karnay muqaddas yettilik davrining yakunida Yubileyni e’lon qilgan paytda yuz berdi. Yetti yillik davr, yetti marta takrorlanganda, so‘zma-so‘z qirq to‘qqiz yilni, yoki ikki ming besh yuz yigirma kunni tashkil etgan.

1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.

1989 yil bir yuz qirq to‘rt ming kishining harakatida “oxirzamon”ni belgilaydi, va 1989 yil 1863 yildagi isyondan boshlangan bir yuz yigirma olti yilning yakunini belgilaydi. Bir yuz qirq to‘rt ming kishining harakati “oxirzamon”da, “yetti vaqt”ning bir timsoli bilan boshlandi; chunki bir yuz yigirma olti — bir ming ikki yuz oltmishning ushridir, bu esa o‘z navbatida ikki ming besh yuz yigirmaning yarmidir.

Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.

Iso har doim bir narsaning nihoyasini boshqa bir narsaning boshlanishi bilan ifodalaydi, va bir yuz qirq to‘rt mingliklarning harakatining boshlanishi “yetti vaqt” ramzi bilan belgilangan edi, xuddi shu harakatning oxirida ham shundaydir. Vahiy kitobining o‘n birinchi bobidagi “uch yarim” kunning yakunida, Xudoning siri tamom bo‘ladigan yettinchi farishtaning karnay chalish kunlari boshlandi. Uchinchi Voy bo‘lgan Yettinchi Karnay 2023-yil 7-oktabrda o‘zining ikkinchi sadolarini yangratdi, va endi Xudoning siri, “u buni O‘z qullari bo‘lmish payg‘ambarlariga bildirganidek”, tamom bo‘lmoqda. Harakatning nihoyasi “yetti vaqt” ramzi bilan belgilangan, xuddi ayni o‘sha harakatning boshlanishi kabi.

At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.

Oxirzamon davrida, 1798-yilda, Xudoning shimoliy shohlikka qarshi g‘azabining “yetti vaqti” nihoyasiga yetdi; Milleritlar harakatining oxirida esa, “yetti vaqt” bilan bog‘liq haqiqatlarning rad etilishi 1863-yildagi isyonni belgiladi. Iso har doim bir narsaning oxirini boshqa bir narsaning boshi bilan tasvirlaydi, va birinchi farishta harakati (Milleritlar) uchinchi farishta harakatini (yuz qirq to‘rt mingni) tasvirlaydi. Har ikkala harakat ham “yetti vaqt” bilan boshlanadi va “yetti vaqt” bilan tugaydi. Bunday narsalarni o‘ylab topib bo‘lmaydi.

We will continue this study in the next article.

Bu tadqiqotni keyingi maqolada davom ettiramiz.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> “Mas’uliyatli lavozimlarda turganlar dunyoning o‘zini erkalovchi, isrofgarchilikka moyil tamoyillarini qabul qilib qolmasliklari kerak, chunki bunday qilishga ularning haqqi yo‘q; bordiyu shunday qila olgan taqdirlarida ham, Masihga xos tamoyillar bunga yo‘l qo‘ymaydi. Ko‘p qirrali ta’lim berilishi lozim. ‘U kimga bilimni o‘rgatadi? Kimga ta’limotni anglatadi? Sutdan ajratilganlarga, ko‘krakdan chiqarilganlarga. Chunki amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘lishi kerak.’ Shunday qilib, Egamizning kalomi Xudoning kalomiga ishonadigan ota-onalar tomonidan sabr-toqat bilan bolalar oldiga keltirilishi va ularning oldida doimo saqlanishi kerak. ‘Chunki U bu xalqqa duduqlanuvchi lablar va o‘zga til bilan gapiradi. U ularga dedi: “Mana, charchaganga orom beradigan osoyishtalik shudir; mana, tetiklantiradigan narsa shudir”; biroq ular eshitishni istamadilar. Ammo Egamizning kalomi ular uchun amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘ldi; toki ular borib, orqaga yiqilsinlar, chilparchin bo‘lsinlar, tuzoqqa ilinib, qo‘lga tushsinlar.’ Nima uchun? — chunki ular o‘zlariga kelgan Egamizning kalomiga quloq solmadilar.”

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> “Bu shuni anglatadiki, ta’lim olmagan, ammo o‘z donoligini aziz tutgan va o‘z qarashlariga ko‘ra ish tutishni tanlaganlar nazarda tutilmoqda. Egamiz ularga sinov beradi, toki ular yo Uning maslahatiga ergashish uchun o‘z o‘rinlarini egallasinlar, yo rad etib, o‘z fikrlariga muvofiq ish qilsinlar; shunda esa Egamiz ularni muqarrar natijaga topshiradi. Barcha yo‘llarimizda, Xudoga qiladigan barcha xizmatimizda, U bizga shunday deydi: ‘Menga qalbingni ber.’ Xudo istaydigan narsa — itoatkor va ta’lim olishga moyil ruhdir. Ibodatga uning yuksak fazilatini beradigan narsa shuki, u muhabbatli va itoatkor yurakdan ko‘tariladi.”

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> “Xudo O‘z xalqidan muayyan narsalarni talab qiladi; agar ular: Men bu ishni qilishga ko‘nglimni bermayman, desalar, Rabbiy ularni osmondan keladigan donoliksiz, o‘zlari dono deb bilgan hukmlari bilan yurishda davom etishlariga yo‘l qo‘yadi, toki bu Muqaddas Yozuv [Ishayo 28:13] bajo bo‘lsin. Siz: Men Rabbiy yo‘l-yo‘rig‘iga hukmimga muvofiq keladigan muayyan bir nuqtagacha amal qilaman, deb aytib, so‘ngra o‘z fikrlaringizni mahkam tutib, Rabbiyning o‘xshashiga ko‘ra shakllantirilishni rad etmasligingiz kerak. Savol shunday qo‘yilsin: Bu Rabbiyning irodasimi? — Bu falonchining fikri yoki hukmimi? emas”. Testimonies to Ministers, 419.

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