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# Rome Establishes the Vision - Number Four

Rim Vahiyni O‘rnatadi — To‘rtinchi Raqam

Reviving Old Controversies: The Battle Over Prophetic Interpretation in Adventism

Eski bahslarni qayta tiriltirish: Adventizmda bashorat talqini ustidagi kurash

Author

Jeff Pippenger

Published

August 8, 2024

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We have been forewarned that “old controversies” would be revived in the last days.

Bizga oldindan ogohlantirilganki, oxirgi kunlarda “eski tortishuvlar” yana qayta qoʻzgʻatiladi.

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising.” Selected Messages, book 2, 109.

> “Tarixda va bashoratda Xudoning Kalomi haqiqat bilan xato o‘rtasidagi uzoq davom etgan kurashni tasvirlaydi. Bu kurash hanuz davom etmoqda. Ilgari bo‘lgan hodisalar yana takrorlanadi. Eski ixtiloflar qayta jonlanadi, va yangi nazariyalar muttasil ravishda paydo bo‘lib turadi.” Selected Messages, 2-kitob, 109.

Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.

Muqarrar ravishda o‘sha eski bahslar Zamonaviy Rimning rolini zaiflashtirishga qaratilgan shaytoniy urinish edi, chunki vahiy-ni o‘rnatuvchi oxirgi kunlardagi papalik Rimi aynan o‘shadir. Adventizm tarixida bu haqiqatning bir necha misollari bor. Birinchisi, 1843 yilgi kashshoflar jadvalida aks ettirilganidek, Protestantlar bilan Milleritlar o‘rtasidagi bahs edi. “Egamiz tomonidan yo‘naltirilgan va o‘zgartirilmasligi lozim bo‘lgan” muqaddas 1843 yilgi kashshoflar jadvalidagi yagona ishora — Xudoning Kalomidagi bashoratiy haqiqatga bevosita ishora bo‘lmagan yagona tasvir — Milleritlarning o‘sha davr Protestantlari bilan bo‘lgan bahsining ifodasi edi. Protestantlar Doniyor kitobining o‘n birinchi bobi, o‘n to‘rtinchi oyatidagi “sening xalqingning talonchilari”ni Antiox Epifanes deb bilgan edilar, holbuki Milleritlar bu Rim ekanini bilardilar.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.

> “164 Antiox Epifanesning o‘limi; albatta, u Shahzodalar Shahzodasiga qarshi turmagan, chunki Shahzodalar Shahzodasi tug‘ilishidan 164 yil oldin u allaqachon o‘lib bo‘lgan edi.” 1843 yilgi Pioneer Chart.

Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.

Shundan so‘ng, Doniyor kitobining o‘n birinchi bobidagi “shimol podshohi”ning to‘g‘ri kim ekanini aniqlash masalasida James White bilan Uriah Smith o‘rtasida bahs yuz berdi. James Doniyor 11-bobning so‘nggi oyatlaridagi “shimol podshohi”ni papa Rimi, ya’ni men zamonaviy Rim deb ataydigan kuch, deb aniqlashda haq edi. Smith esa Doniyor 11:36 dagi “shimol podshohi” ateistik Fransiya, deb ta’kidladi.

> “VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.

> “36-OYAT. Shoh o‘z irodasiga ko‘ra ish tutadi; u o‘zini yuksaltiradi va o‘zini har qanday xudodan ustun qo‘yadi, xudolar Xudosiga qarshi hayratomuz so‘zlar aytadi va g‘azab ado bo‘lgunicha ravnaq topadi; chunki belgilab qo‘yilgan narsa bajo bo‘ladi.

> “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and the Revelation, 292.

> “Bu yerda tilga kiritilgan podshoh oxirgi marta qayd etilgan o‘sha hokimiyatni, ya’ni papalik hokimiyatini anglatishi mumkin emas; chunki bu tavsiflar o‘sha hokimiyatga tatbiq etilganda mos kelmaydi.” Uriah Smith, Daniel and the Revelation, 292.

Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s Word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.

Smit o‘zining “shaxsiy talqini”ni shuni aytganida matnga kiritdi: “Bu yerda tilga olingan podsho oxirgi bor qayd etilgan qudratni, ya’ni papalik qudratini, anglatishi mumkin emas; chunki bu tafsilotlar o‘sha qudratga tatbiq etilganda mos kelmaydi.” Xudoning Kalomi hech qachon ojiz qolmaydi, va oyatning ravshan grammatik tuzilishini inkor etish uchun insoniy bir mulohazadan foydalanish grammatik jihatdan noto‘g‘ridir. Oyatda “va podsho” deyiladi, bu esa aniqlanayotgan podsho avvalgi parchada tasvirlangan ayni o‘sha podsho ekanini talab qiladi. Yangi bir podshoga doir hech qanday dalil yo‘q, va Smit “oxirgi bor qayd etilgan ayni o‘sha qudrat”ning “papalik qudrati” bo‘lganini tasdiqlaydi. U o‘z kitobida o‘ttiz birinchi oyatdan o‘ttiz beshinchi oyatgacha bo‘lgan qism papalik qudratini ifodalashini e’tirof etadi, va o‘ttiz oltinchi oyatda yangi bir podshoni ko‘rsatuvchi hech qanday grammatik dalil bo‘lmagan holda, shunchaki o‘ttiz beshinchi oyatdan keyingi oyatlar papalik qudratining bashoratli xususiyatlarini ifodalamaydi, deb bahs yuritadi. Shu bois u Fransiya haqidagi o‘z fikrini matnga kiritadi.

When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.

Smit qirqinchi oyatga murojaat qilganida, o‘zining xususiy talqini bilan barpo etgan nuqsonli bashorat poydevori uni uch tomonlama urushni aniqlashga majbur qiladi; bu esa uning gumonlariga ko‘ra janub shohini Misr deb belgilaydi, u oyatda Fransiyaga qarshi “turtki beradi”, shimol shohi deb belgilagan Turkiya esa ham Fransiyaga qarshi keladi. Inson tomonidan qo‘shilgan o‘sha talqin Smitni so‘zma-so‘z Armagedonni belgilashga olib boradigan bashorat modelini quradi; bunda Turkiya Quddusga yurish qiladi va Mikoil oyoqqa turgan paytda insoniy sinov muddatining yakunini belgilaydi. Adventizm tarixida bunday qo‘llanishning xatoligini to‘g‘ri ravishda ko‘rsatib bergan ko‘plab kitoblar yozilgan.

It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.

Ushbu maqolaning maqsadi Uriya Smitning shaxsiy talqinining mevalarini muhokama qilish emas, balki u o‘zining shaxsiy talqinini targ‘ib qila boshlaganida yuzaga kelgan bahsni shunchaki aniqlab ko‘rsatishdir; zero, Jeyms Uayt uning xatoqarashini rad etganida, bu Adventizm ichida yana bir bahs yo‘nalishiga aylandi, unda Rimning to‘g‘ri aniqlanishi soxta bir tatbiq orqali hujum ostiga olindi.

There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.

Shuningdek, Doniyor kitobidagi “doimiy” masalasi yuzasidan uzoq choʻzilgan bahs ham boʻldi; unda Laodikeya Adventizmi murtad protestant qarashini qabul qilib, Doniyor kitobidagi “doimiy”ni Masihning maʼbaddagi xizmati deb talqin qildi, holbuki bu “doimiy” butparast Rimning ramzi ekanligi haqidagi mustahkam oʻrnatilgan asosiy haqiqatga zid edi.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.

> “Shundan keyin men «kundalik»ka (Doniyor 8:12) taalluqli holda shuni ko‘rdimki, «qurbonlik» so‘zi inson donoligi tomonidan qo‘shib qo‘yilgan bo‘lib, matnga tegishli emas; va hukm soati haqidagi xabarni berganlarga Rabbiy bu masalaning to‘g‘ri tushunchasini bergan edi. 1844 yildan oldin, birlik mavjud bo‘lgan paytda, deyarli hamma «kundalik»ning to‘g‘ri talqini borasida birlashgan edi; ammo 1844 yildan keyingi chalkashlik ichida boshqa qarashlar qabul qilindi va buning ortidan zulmat hamda chalkashlik keldi. 1844 yildan beri vaqt sinov bo‘lmagan va u endi hech qachon yana sinov bo‘lmaydi.” Ilk Bitiklar, 74.

At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.

Oxirzamon paytida, 1989-yilda, Doniyorning o‘n birinchi bobidagi so‘nggi olti oyat muhrdan yechilganda, shimol shohi o‘shanda Jeyms Uayt avvalroq Uriya Smit bilan bo‘lgan munozarasida aniqlaganidek, papalik Rim ekani tan olindi. Uayt Smitning xatoligiga javob berar ekan, “satr ortidan satr” metodologiyasini qo‘llagan edi. Uayt shunday ta’kidlagan edi: agar Doniyor ikkinchi bobda tasvirlangan oxirgi qudrat, Doniyor yettinchi bobda tasvirlangan oxirgi qudrat va Doniyor sakkizinchi bobda tasvirlangan oxirgi qudratning barchasi Rim bo‘lsa, unda uch guvohlik qatori asosida Doniyorning o‘n birinchi bobida oxiratiga yetadigan qudrat Smit da’vo qilganidek Turkiya emas, balki Rimdir.

The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.

1989-yilda boshlangan uchinchi farishtaning bashoratli harakati 2001-yil 11-sentabrdan ko‘p o‘tmay Yoel kitobining birinchi bobi yuzasidan bir tortishuvga duch keldi. Dastlabki besh oyat ichida ikki guvoh — avval avlodlar, so‘ngra hasharotlar — Adventizm ustiga Rim tomonidan keltirilgan izchil vayronagarchilikni aniqlab beradi. Ishayodagi bashoratga ko‘ra “mastlar” — “Quddus ustidan hukmronlik qilayotgan masxarachi odamlar”dir. Ular to‘rtinchi va so‘nggi avlodda uyg‘onadilar. Bu izchil vayronagarchilik ruhiy vayronagarchilikdir, chunki u oxirgi kunlarning Quddusiga qaratilgandir, va 1863-yildagi isyondan boshlab Laodikiya Yettinchi kun Adventistlari asta-sekin Rimning ta’limotlaridan ichib bordilar.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.

> Egamizning Pethuvol o‘g‘li Yoelga kelgan kalomi. Buni eshitinglar, ey qariyalar, va quloq solinglar, ey yurtning barcha aholisi. Bu sizlarning kunlaringizda bo‘lganmi yoki otalaringizning kunlarida ham bo‘lganmi? Bu haqda farzandlaringizga aytib beringlar, farzandlaringiz esa o‘z farzandlariga, ularning farzandlari esa keyingi avlodga aytsinlar. Chigirtkaning bir turi qoldirganini boshqa chigirtka yedi; boshqa chigirtka qoldirganini qurt yedi; qurt qoldirganini esa kapalak qurti yedi. Uyg‘oninglar, ey mastlar, va yig‘langlar; faryod qilinglar, ey sharob ichuvchilarning barchasi, yangi sharob sababli, chunki u og‘zingizdan uzib tashlangan. Yoel 1:1–5.

After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.

Nyu-York shahrining ulkan binolari qulaganidan so‘ng, keyingi yomg‘ir o‘shanda “sepa” boshlagani va Millerchilar tarixida bajo bo‘lgan Habakkukning ikkinchi bobidagi mojaro yana bir bor davom eta boshlagani tushunildi. Mojaro to‘g‘ri bashoratli metodologiya ustida edi.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.

> Men qo‘riq joyimda turaman, minoraga chiqib olaman va U menga nima deyishini, tanbeh topganimda nima deb javob berishimni ko‘rish uchun kuzataman. Egamiz menga javob berib dedi: “Vahiyni yoz, uni lavhalar ustiga ravshan qilib bit, toki uni o‘qigan odam yugurib borsin. Chunki vahiy hali belgilangan vaqt uchundir; ammo oxirida u so‘zlaydi va yolg‘on chiqmaydi. Garchi u cho‘zilsa ham, uni kut; chunki u albatta keladi, kechikmaydi. Mana, kibrlanib ko‘tarilgan kishining joni uning ichida to‘g‘ri emasdir; ammo solih o‘z imoni bilan yashaydi. Ha, sharob tufayli u gunoh qiladi; u mag‘rur odamdir, uyida tinch o‘tirmaydi; u o‘z nafsini do‘zax singari kengaytiradi, o‘lim kabi to‘ymasdir; u barcha xalqlarni o‘z oldiga yig‘adi, barcha elatlarni o‘ziga to‘playdi.” Habakkuk 2:1–5.

The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”

Habakkuk ikkinchi bobidagi sinov 2001-yil 11-sentabrda Vahiy kitobining o‘n sakkizinchi bobidagi qudratli farishta tushganida boshlangan bir yuz qirq to‘rt minglik harakatning sinovini timsol qilgan edi. Shundan so‘ng, 1843-yildagi kashshoflar jadvalida ifodalangan Adventizm poydevorlari ustida turganlar bilan, Habakkukda “sharob sababli” gunoh qiladigan va Yo‘el kitobidagi keyin “uyg‘ongan” “mastlar”, ammo faqat “yangi sharob” o‘zlarining “og‘zi”dan kesib tashlanganini ko‘rganlar o‘rtasida bir bahs boshlandi.

The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.

Birinchi oyatdagi “tanbeh berdi” ma’nosidagi ibroniycha so‘z “bahslashdi” degan ma’noni anglatadi. Millerchi soqchilarga berilgan dalil 1843-yilgi kashshof xaritada aks ettirilgan bo‘lib, bu xarita 1842-yil may oyida ushbu oyatlarning bajo bo‘lishi sifatida tayyorlangan edi. Imoni bilan yashagan bir toifa o‘sha davr uchun payg‘ambarlikdagi hozirgi haqiqat xabari ustida, sharob orqali gunoh qilgan boshqa bir toifa bilan bahs ichida edi. Bular Yoelning mastlari bo‘lib, ular uyg‘onib, sharob — ya’ni ta’limotning timsoli — o‘z og‘izlaridan kesib tashlanganini ko‘radilar. Ular Quddus ustidan hukmronlik qiladigan va muhrlangan kitobni tushuna olmaydigan Ishayoning Efrayim mastlaridir.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.

> Efrayimning ichkilikbozlariga, mag‘rurlik tojiga voy! Ularning ulug‘vor go‘zalligi so‘lib borayotgan guldir; u sharobdan yengilganlarning serhosil vodiylari boshidadir! Mana, Egamizning qudratli va kuchlisi bor; u do‘l bo‘roni va vayron qiluvchi dovul kabi, toshib kelayotgan qudratli suvlar seli kabi uni qo‘li bilan yerga uloqtiradi. Mag‘rurlik toji, Efrayimning ichkilikbozlari, oyoq ostida payhon qilinadi.... To‘xtanglar va hayratda qolinglar; faryod qilinglar va dod solinglar: ular mastdirlar, ammo sharobdan emas; ular gandiraklaydilar, ammo kuchli ichimlikdan emas.... Shuning uchun Quddusdagi bu xalqqa hokimlik qilayotgan, masxara qiluvchi kishilar, Egamizning kalomini eshitinglar. Chunki Egamiz sizlarning ustingizga qattiq uyqu ruhini quydi va ko‘zlaringizni yumdi; payg‘ambarlarni, boshliqlaringizni, ko‘ruvchilarni U qopladi. Va hamma vahiy sizlar uchun muhrlangan kitobning so‘zlaridek bo‘lib qoldi; odamlar uni bilimdonga berib: “Iltimos, buni o‘qib ber”, desalar, u: “O‘qiy olmayman, chunki u muhrlangan”, deydi. So‘ng kitobni savodsiz kishiga berib: “Iltimos, buni o‘qib ber”, desalar, u: “Men savodli emasman”, deydi. Ishayo 28:1–3, 14; 29:9–12.

The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.

Habakkuk kitobidagi Efrayimning mastlari bilan Xudoning bashoratli Kalomi bo‘yicha imon bilan yuruvchilar o‘rtasidagi bahs, Ishayoning guvohligida to‘g‘ri metodologiya bilan noto‘g‘ri metodologiya o‘rtasidagi bahs ekanligi aniq ko‘rsatiladi; zero, Ishayo aynan “qator ustiga qator” metodologiyasi mastlarning qoqilishiga va o‘lim bilan ahdga kirishiga sabab bo‘lishini ta’kidlaydi.

> But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. 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: 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. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.

> Lekin ular ham sharob tufayli adashdilar, va mast qiluvchi ichimlik sabab yo‘ldan chiqdilar; ruhoniy ham, payg‘ambar ham mast qiluvchi ichimlik tufayli adashdilar, ular sharobga yutilib ketdilar, mast qiluvchi ichimlik sabab yo‘ldan chiqdilar; ular vahiyda adashadilar, hukm chiqarishda qoqiladilar. Chunki barcha dasturxonlar qusuq va ifloslik bilan to‘lib ketgan, shuning uchun pok joy qolmagan. U kimga bilim o‘rgatadi? Va kimga ta’limotni anglatadi? Sutdan ajratilganlarga, ko‘krakdan uzilganlarga. Chunki qoida ustiga qoida, qoida ustiga qoida; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘lishi kerak. Chunki U bu xalqqa duduq lablar va boshqa til bilan gapiradi. U shunday degan edi: “Mana shu oromdir, uning bilan toliqqanga orom berishingiz mumkin; va mana shu taskindir”; ammo ular quloq solishni istamadilar. Shuning uchun Egamizning kalomi ular uchun qoida ustiga qoida, qoida ustiga qoida; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘ldi; toki ular borib, orqaga yiqilsinlar, chilparchin bo‘lsinlar, tuzoqqa tushsinlar va qo‘lga olinsinlar. Shuning uchun, ey Quddusdagi bu xalq ustidan hukmronlik qiluvchi masxarachilar, Egamizning kalomini eshitinglar. Chunki sizlar: “Biz o‘lim bilan ahd tuzdik, va do‘zax bilan kelishuvga kirdik; toshib keladigan qamchi o‘tganda, u bizga yetib kelmaydi; chunki biz yolg‘onni o‘zimizga pana qildik, va yolg‘on ostiga yashirindik”, dedingizlar. Ishayo 28:7–15.

Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.

So‘ng Ishayo Xudo Habakkukning bahsiga mastkashlar ustidan hukmni keltiradigan narsani joylashtirganini ko‘rsatadi; bu poydevor toshi, Levilar yigirma oltidagi “yetti marta” bo‘lib, Jabroil va farishtalar Uilyam Millerni anglashga yetaklagan ilk vaqt bashorati edi.

> Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.

> Shuning uchun Egamiz RAB shunday deydi: Mana, Men Sionda poydevor uchun bir toshni qo‘yaman, sinalgan toshni, qimmatbaho burchak toshini, ishonchli poydevorni; unga ishongan shoshilmas. Men hukmni o‘lchov ipiga, solihlikni esa shoqulga qo‘yaman; do‘l yolg‘on panohini supurib ketadi, suvlar esa yashirin joyni bosib ketadi. O‘lim bilan qilgan ahdingiz bekor qilinadi, do‘zax bilan tuzgan bitimingiz esa turmaydi; toshqin ofat o‘tib ketganida, sizlar uning ostida ezilasizlar. Ishayo 28:16–18.

Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third woe, incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.

Rabbiy O‘z xalqini qadimgi yo‘llarga qaytarganidan ko‘p o‘tmay, 2001-yil 11-sentabrdan boshlab, harakatda ishtirok etib kelgan bir guruh Yo‘el kitobidagi to‘rtta hasharot uchinchi voyadagi Islomni ifodalaydi, degan qarorga keldi. “Satr ustiga satr” metodologiyasi o‘sha oxirgi avlodda Xudoning xalqiga ochib berilganida, muhim bir bashorat qoidasi tan olindi. Bu qoida bashoratning uch karra tatbiqidir, va Yo‘elning to‘rt avlodi uchinchi voyadagi Islomni ifodalaydi, deb xulosa qilgan o‘sha guruh, o‘zlarining noto‘g‘ri tatbiqini qo‘llab-quvvatlash uchun bashoratning uch karra tatbiqi qoidasini noto‘g‘ri qo‘lladi.

Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.

So‘ngra 2014-yil davrida Shaytonga Buyuk Britaniya va Avstraliyadan chiqqan gomoseksual “woke” kun tartibi bilan bu harakat ichiga kirishga ruxsat berildi; bu kun tartibi o‘z hujumini Doniyor kitobining o‘n birinchi bobidagi birinchi oyatdan o‘n beshinchi oyatgacha ifodalangan tarixning soxta talqiniga asosladi. Bu harakat ichiga suqilib kirib, unga hujum qilgan gomoseksualizm tarafdori bo‘lgan rahbarlar oxir-oqibatda Adventizm Rim papasidan uzr so‘rashi kerak, deb da’vo qildilar, go‘yoki u rimlik papani, ya’ni masihga qarshi bo‘lganni, yolg‘on ayblovlar bilan ayblagan emish. Bu hujumning maqsadi harakatni halok etish va, eng avvalo, aynan “sening xalqing talonchilari” aniqlab ko‘rsatilgan o‘sha parchada (Doniyor 11:1–15) chalkashlik keltirib chiqarish edi.

All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.

Bu bahslarning barchasi Shaytonning papalik Rimining timsolini chalkashtirishga bo‘lgan urinishi edi. Quyosh ostida yangi hech narsa yo‘q, deb aytadi tarixda yashab o‘tgan eng dono inson. Bugun ham bahs yana “sening xalqingning talonchilari” deb timsollangan Rimni aniqlash masalasiga asoslanmoqda. Yangi va xususiy talqin “sening xalqingning talonchilari” Qo‘shma Shtatlar, deb da’vo qiladi, va shu orqali ular bu aynan Millerchilar bilan protestantlar o‘rtasidagi eng birinchi bahsning o‘zi ekanini, shuningdek, XVI asr muallifi John Heywoodga nisbat beriladigan va “Ko‘rishni istamaydiganlar qadar ko‘rlar yo‘q”, degan eski maqolni, ravshanki, anglamaydilar. Uning iborasining yana bir ko‘rinishi: “Eshitishni istamaydiganlar qadar karlar yo‘q.” Ehtimol, ko‘pchilik bu ibora Heywoodga nisbat berilishini bilmaydi, shuningdek Heywoodning bu iborasi Muqaddas Kitobdagi, masalan, Yeremiyo va Ishayo kitoblarida uchraydigan hamda Iso tomonidan Yangi Ahdda iqtibos qilingan oyatlardan kelib chiqqanini ham tushunmaydi.

> Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.

> Endi buni eshiting, ey ahmoq va aql-idroksiz xalq; ko‘zlari bor, ammo ko‘rmaydilar; quloqlari bor, ammo eshitmaydilar. Yeremiyo 5:21.

It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.

Bilimning “ortishi”ni anglamaydiganlar — Doniyorning “yovuz”lari va Mattoning “nodon bokira qizlar”idir. 1989-yildagi bilimning ortishi, asosan, Doniyor kitobining o‘n birinchi bobidagi so‘nggi olti oyat papalikning, yoki men ta’kidlaganimdek, Zamonaviy Rimning yakuniy ko‘tarilishi va qulashini ko‘rsatishini anglash edi. Bu oyatlar Qo‘shma Shtatlarni ko‘rsatadi, ammo faqat Qo‘shma Shtatlarning papalik hokimiyati bilan bo‘lgan munosabatini. “Yovuz”lar va “nodon”lar “donolar”ga qarama-qarshi qo‘yiladi, va oxirgi kunlarning donolari 1989-yildagi bilimning ortishini haqiqatan ham anglaydilar. Nodonlar — ko‘zlari bo‘la turib ko‘rmaydigan, quloqlari bo‘la turib eshitmaydiganlardir.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.

> Shuningdek, men Egamizning ovozini eshitdim; U shunday dedi: Kimni yuboray, Biz uchun kim boradi? Shunda men dedim: Mana men, meni yubor. U dedi: Borib, bu xalqqa ayt: Albatta eshitasizlar, ammo anglamaysizlar; albatta ko‘rasizlar, ammo idrok etmaysizlar. Bu xalqning yuragini semirtir, quloqlarini og‘irlashtir, ko‘zlarini yumdir; toki ular ko‘zlari bilan ko‘rmasinlar, quloqlari bilan eshitmasinlar, yuraklari bilan anglamasinlar, qaytmasinlar va shifo topmasinlar. Ishayo 6:8–10.

The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.

Ishayo kitobining oltinchi bobida murojaat qilinayotgan xalq — 2001-yil 11-sentabrda yetib kelgan “hozirgi haqiqat” xabarida ekanini e’tirof etayotganlardir, chunki Ishayo 6 bu voqea “butun yer Egamizning ulug‘vorligiga to‘lganda” sodir bo‘layotganini ko‘rsatadi. Vahiy kitobining o‘n sakkizinchi bobi farishtasi tushganida, Nyu-York shahrining ulkan binolari Xudoning bir tegishi bilan qulatilgan paytda, yer Xudoning ulug‘vorligi bilan yoritildi.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.

> Shoh Uzziyo vafot etgan yili men ham Rabbiyni ko‘rdim: U ulug‘ va yuksak ko‘tarilgan taxt ustida o‘tirar edi, Uning libosining etagi ma’badni to‘ldirar edi. Uning tepasida seraflar turar edi; ularning har birida oltitadan qanot bor edi: ikkitasi bilan yuzini yopar, ikkitasi bilan oyoqlarini yopar, ikkitasi bilan esa uchar edi. Va biri boshqasiga xitob qilib der edi: Muqaddas, muqaddas, muqaddasdir lashkarlar Egasi bo‘lgan Rabbiy; butun yer Uning ulug‘vorligi bilan to‘lgandir. Va qichqirgan zotning ovozidan eshikning ustunlari qimirlar edi, uy esa tutunga to‘ldi. Ishayo 6:1–4.

Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.

Oqsoch opa farishtaning e’lonini Vahiy kitobining o‘n sakkizinchi bobidagi farishta yerni o‘z ulug‘vorligi bilan to‘ldiradigan paytni belgilovchi voqea bilan bog‘laydi.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> “Xudo Ishayoni O‘z xalqiga bir xabar bilan yuborish arafasida bo‘lganida, avvalo payg‘ambarga vahiyda muqaddas maskandagi eng muqaddas joy ichkarisiga nazar tashlashga ijozat berdi. To‘satdan ma’badning darvozasi va ichki pardasi go‘yo ko‘tarilgandek yoki chetga surilgandek bo‘ldi, va unga ichkariga, hatto payg‘ambarning oyoqlari ham kira olmaydigan eng muqaddas joyga boqishga ruxsat etildi. Uning oldida yuksak va oliy ko‘tarilgan taxt ustida o‘tirgan Yahovaning vahiysi namoyon bo‘ldi, Uning ulug‘vorligining etagi esa ma’badni to‘ldirib turardi. Taxt atrofida buyuk Shohning qo‘riqchilari singari seraflar bor edi, va ular o‘zlarini o‘rab turgan ulug‘vorlikni aks ettirar edilar. Ularning hamd qo‘shiqlari chuqur sajda ohanglarida yangragan sari, darvozaning ustunlari xuddi zilzila larzaga keltirgandek titrardi. Gunoh bilan bulg‘anmagan lablar bilan bu farishtalar Xudoning madhini kuylardilar. ‘Muqaddas, muqaddas, muqaddasdir Lashkarlar Rabbiysi,’ deb nido qildilar ular; ‘butun yer Uning ulug‘vorligiga to‘ladir.’ [Qarang: Ishayo 6:1–8.]”

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.

> “Taxt atrofidagi serafimlar Xudoning ulug‘vorligini ko‘rar ekanlar, shu qadar ehtiromli hayratga to‘ladilarki, ular bir lahza ham o‘zlariga qoyil qolib boqmaydilar. Ularning madhlari Lashkarlar Rabbi uchundir. Ular butun yer Uning ulug‘vorligi bilan to‘lishi lozim bo‘lgan kelajakka nazar tashlar ekanlar, zafarli qo‘shiq jarangdor sadoda biridan boshqasiga aks-sado beradi: ‘Muqaddas, muqaddas, muqaddasdir Lashkarlar Rabbi.’” Gospel Workers, 21.

Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.

2001-yil 11-sentabrda boshlangan muhrlanish davrida Xudoning xalqini ifodalagan Ishayoga ko‘zlari bor bo‘lsa-da, ko‘rishni tanlamagan va quloqlari bor bo‘lsa-da, eshitishni tanlamagan bir xalqqa yetkazish uchun xabar berildi. Iso, Alfa va Omega sifatida, bir yuz qirq to‘rt ming kishining muhrlanish davrining oxirini uning boshlanishi bilan tasvirlaydi. Oxirda yana Ishayo bilan ifodalangan bir xabarchi bo‘ladi; u ko‘rmaslikni va eshitmaslikni tanlagan bir xalqqa xabar yetkazadi. O‘sha xabar bir yuz qirq to‘rt ming kishining yakuniy poklanishini yuzaga keltiradi. Bu xabar Xudoning bashoratli guvohligidan keltiriladigan Haqiqat so‘zlaridir. O‘sha bashoratli guvohlik “xalqingning qaroqchilari” sifatida ramzlangan qudrat tomonidan mustahkamlanadigan “vahiy”dir.

In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.

Keyingi maqolada biz bu bahslarning har birini satr ustiga satr tarzida bir-birining ustiga qo‘yib chiqamiz. Milleritlar chizig‘i, Smith va White chizig‘i, “doimiy” chizig‘i, 1989-yildagi “shimol shohi” chizig‘i, Yoel kitobidagi hasharotlar chizig‘i va hozirgi bahs. Oltita eski bahs bor; ular satr ustiga satr tarzida ko‘rilganda, 1843-yilgi kashshoflar jadvalida ifodalangan birinchi bahsning haqiqatini ravshan tasdiqlaydi. Bu haqiqat shuki, Rim “sening xalqingning qaroqchilari”dir; ular o‘zlarini yuksaltiradilar, yiqiladilar va vahiy(ni) mustahkamlaydilar.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Men 1843-yilgi jadval Rabbiyning qo‘li bilan yo‘naltirilganini va u o‘zgartirilmasligi kerakligini ko‘rdim; raqamlar U xohlaganidek ekanini; Uning qo‘li ayrim raqamlardagi bir xatoni ustida bo‘lib, uni yashirib turganini, shuning uchun Uning qo‘li olib tashlanmaguncha hech kim uni ko‘ra olmaganini.” Early Writings, 74.

To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.

O‘sha jadvaldagi haqiqatlarni rad etish bir vaqtning o‘zida Bashorat Ruhi hokimiyatini ham rad etishdir, va jadval “vahiy”ni o‘rnatadigan kuch Amerika Qo‘shma Shtatlari emas, balki aynan Rim ekanini ko‘rsatadi; bu esa Sulaymon bizga ta’lim bergan o‘sha “vahiy”dirki, usiz Xudoning xalqi halok bo‘ladi.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Shayton ... soxtani doimo oldinga surib, haqiqatdan chalg‘itishga urinadi. Shaytonning eng oxirgi aldovi Xudoning Ruhining guvohligini kuchsiz va ta’sirsiz qilib qo‘yish bo‘ladi. ‘Vahiy bo‘lmasa, xalq halok bo‘lur’ (Maqollar 29:18). Shayton turli yo‘llar bilan va turli vositalar orqali mohirona ish olib borib, Xudoning qoldiq xalqining haqiqiy guvohlikka bo‘lgan ishonchini larzaga keltirishga urinadi.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Guvohliklarga qarshi shaytoniy nafrat alangalantiriladi. Shaytonning faoliyati jamoatlarning ularga bo‘lgan imonini chayqatishga qaratilgan bo‘ladi, chunki buning sababi shuki: agar Xudoning Ruhining ogohlantirishlari, tanbehlari va maslahatlariga quloq solinsa, Shayton o‘z aldovlarini olib kirish va jonlarni o‘z gumrohliklari bilan bog‘lab qo‘yish uchun bunchalik ravon yo‘lga ega bo‘la olmaydi.” Selected Messages, 1-kitob, 48.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> «Yuzaki ko‘rinish ortini ko‘radigan, barcha insonlarning yuraklarini o‘qiydigan Zot, buyuk nurga ega bo‘lganlar haqida shunday deydi: “Ular o‘zlarining axloqiy va ruhiy ahvoli sababli iztirob chekmaydilar ham, dahshatga tushmaydilar ham.” Ha, ular o‘z yo‘llarini tanladilar, va ularning joni o‘z jirkanch ishlaridan zavq oladi. Men ham ularning adashishlarini tanlayman va qo‘rqqan narsalarini boshlariga keltiraman; chunki Men chaqirganimda, hech kim javob bermadi; Men gapirganimda, ular quloq solmadilar; balki ko‘z o‘ngimda yovuzlik qildilar va Men xush ko‘rmagan narsani tanladilar.” “Xudo ularga kuchli adashishni yuboradi, toki ular yolg‘onga ishonsinlar”, chunki ular najot topishlari uchun “haqiqat sevgisini qabul qilmadilar”, “balki nohaqlikdan zavq oldilar.” Ishayo 66:3, 4; 2 Salonikaliklarga 2:11, 10, 12.»

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Samoviy Ustoz shunday so‘radi: ‘Aqlni chalg‘itib qo‘yadigan bundan ham kuchliroq qanday aldanish bo‘lishi mumkin — siz to‘g‘ri poydevor ustiga qurayotganingiz va Xudo ishlaringizni qabul qilayotgani haqidagi da’vo, holbuki amalda siz ko‘p narsani dunyoviy siyosatga muvofiq ravishda amalga oshirib, Yahovaga qarshi gunoh qilayotgan bo‘lsangiz? Oh, bu buyuk bir aldovdir, maftunkor bir xomxayoldir; u bir vaqtlar haqiqatni bilgan insonlar xudojo‘ylikning ruhini va qudratini emas, uning shaklini o‘shaning o‘zi deb xato qilganlarida; o‘zlarini boymiz, mol-dunyoga to‘ldik va hech narsaga muhtoj emasmiz, deb o‘ylaganlarida, holbuki aslida ular hamma narsaga muhtoj bo‘lganlarida onglarni egallab oladi.’” Testimonies, 8-jild, 249, 250.

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