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# Parallel Warnings - Number One

Paralel Ogohlantirishlar — Birinchi Raqam

The Revelation of Jesus Christ: Understanding the Final Warning for Mankind

Iso Masihning Vahiyi: Insoniyat uchun so‘nggi ogohlantirishni tushunish

Author

Jeff Pippenger

Published

August 8, 2023

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The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.

“Iso Masihning vahiyi” “vaqt yaqin bo‘lganda” Xudoning xalqiga ochib beriladi. Insoniyat uchun so‘nggi ogohlantirish xabari insoniy sinov muddatining yopilishidan sal oldin beriladi va o‘sha so‘nggi xabar Muqaddas Kitobda bir necha bashoratli yo‘nalishlarda tasvirlangan. Vahiy kitobining o‘n to‘rtinchi bobida esa o‘sha so‘nggi ogohlantirish xabari uchta farishta orqali tasvirlangan.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

> Va men osmonning o‘rtasida uchib borayotgan boshqa bir farishtani ko‘rdim; u yer yuzida yashovchilarga, har bir millatga, qabilaga, tilga va xalqqa va’z qilish uchun abadiy Xushxabarni tutib borar edi. U baland ovoz bilan shunday der edi: Xudodan qo‘rqinglar va Unga ulug‘vorlik beringlar; chunki Uning hukm soati keldi; osmonni, yeru zaminni, dengizni va suv buloqlarini yaratganga sajda qilinglar.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

> So‘ngra uning ortidan boshqa bir farishta kelib, shunday dedi: “Bobil quladi, quladi, o‘sha ulug‘ shahar, chunki u barcha xalqlarga o‘z zinosining g‘azab sharobidan ichirdi.”

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Va uchinchi farishta ularga ergashib, baland ovoz bilan dedi: Agar kimdir mahluqqa va uning suratiga sajda qilsa hamda uning tamg‘asini o‘z peshonasiga yoki qo‘liga olsa, u ham Xudoning g‘azabi sharobidan ichadi; bu sharob Uning qahr kosasiga aralashtirilmagan holda quyilgandir. Va u muqaddas farishtalar huzurida va Qo‘zining huzurida olov va oltingugurt bilan azoblanadi. Ularning azobi tutuni abadulabad ko‘tarilib turadi; mahluqqa va uning suratiga sajda qiluvchilar hamda uning ismining tamg‘asini qabul qiluvchilar kecha-kunduz orom topmaydilar. Muqaddaslarning sabr-toqati shundadir: ular Xudoning amrlarini va Iso imonini saqlaydiganlardir. Vahiy 14:6–12.

In chapter eighteen of Revelation the very same message announces the fall of Babylon.

Vahiy kitobining o‘n sakkizinchi bobida xuddi o‘sha xabar Bobilning qulashini e’lon qiladi.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Shundan keyin men osmondan tushib kelayotgan, buyuk hokimiyatga ega bo‘lgan boshqa bir farishtani ko‘rdim; va yer uning ulug‘vorligidan yorishdi. U qudratli ovoz bilan baland nido qilib dedi: «Buyuk Bobil yiqildi, yiqildi, va jinlarning maskaniga, har bir nopok ruhning panohiga, har bir nopok va jirkanch qushning qafasiga aylandi. Chunki barcha xalqlar uning zinosining g‘azab sharobidan ichganlar; yer yuzining podshohlari u bilan zinokorlik qilganlar; va yerning savdogarlari uning dabdabali ne’matlarining mo‘l-ko‘lligi orqali boyib ketganlar». So‘ng men osmondan boshqa bir ovozni eshitdim; u shunday der edi: «Ey Mening xalqim, undan chiqinglar, toki uning gunohlariga sherik bo‘lmaysizlar va uning balolaridan ulush olmaysizlar. Chunki uning gunohlari osmonga yetib borgan, va Xudo uning nohaqliklarini esladi». Vahiy 18:1–5.

The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.

Tarixning bashoratli chizig‘i, yoki boshqacha aytganda, o‘n sakkizinchi bobda o‘z ulug‘vorligi bilan yer yuzini yoritadigan farishta orqali ifodalangan voqealar ketma-ketligi hukmning yakuniga, inoyat muddatining tugashiga va yetti oxirgi baloga olib boradigan voqealarni ifodalaydi. O‘n sakkizinchi bobda ifodalangan bashoratli tarix o‘n to‘rtinchi bobdagi uch farishta orqali ifodalangan bashoratli tarix chizig‘i bilan “parallel” ravishda kechadi.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Xudo Vahiy 14-bobdagi xabarlarga bashoratlar silsilasida o‘z o‘rnini bergan, va ularning ishi bu yer tarixining yakunigacha to‘xtamasligi kerak. Birinchi va ikkinchi farishtaning xabarlari hanuz bu davr uchun haqiqatdir va ular bundan keyin keladigan ushbu xabar bilan yonma-yon davom etishi lozim. Uchinchi farishta o‘z ogohlantirishini baland ovoz bilan e’lon qiladi. «Shundan keyin,— dedi Yuhanno,— men osmonda katta qudratga ega bo‘lgan boshqa bir farishtaning tushib kelayotganini ko‘rdim, va yer uning ulug‘vorligidan yoritildi». Bu yoritilishda uchala xabarning ham nuri birlashgan.” The 1888 Materials, 803, 804.

The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.

O‘n to‘rtinchi bobdagi osmonning o‘rtasida uchib borayotgan uch farishta butun dunyo miqyosidagi xabarni ramziy ifodalaydi; bu xabar yirtqichning tamg‘asi va sinov muddatining yopilishi bilan yakunlanadi. O‘n sakkizinchi bobda esa, xabari ham sinov muddatining yopilishi bilan yakunlanadigan farishtaning ulug‘vorligi bilan butun yer yoritiladi.

The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.

O‘n to‘rtinchi bobda ramziy tarzda uch farishta orqali ifodalangan xabar hamda o‘n sakkizinchi bobda osmondan tushadigan farishta orqali tasvirlangan xabar bir xil ogohlantiruvchi xabarning ikki tasviridir. Muqaddas Kitobda ortiqcha narsa yo‘q, behuda sarflangan hech narsa yo‘q. Aynan o‘sha bir xabar Yuhanno tomonidan bir necha bor ko‘rsatilgani xabarning muhimligiga urg‘u beradi va “takrorla va kengaytir” deb ataladigan, Muqaddas Kitobga xos qoida bo‘lgan ilohiy ta’lim usulini namoyon etadi. Bashoratli tarixning ikki yo‘nalishini birlashtirish, ularni bir-biridan alohida ko‘rib chiqilganda, har ikkala yo‘nalishda ham anglanmaydigan haqiqatlarni ochib beradi. Bugun agar siz bir xil voqeaning ikki guvohini sudga ko‘rsatma berish uchun olib kelsangiz, ular siyosiy yoki ijtimoiy mafkurasiga qarab bir-biriga zid bayonotlar berishlari hech gap emas. Muqaddas Kitob guvohlari bilan esa bunday emas; ular har doim bir fikrda bo‘ladilar, va agar sizga ular o‘zaro mos kelmayotgandek tuyulsa, demak, siz nimanidir noto‘g‘ri ko‘rayapsiz.

The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.

Biz ko‘rib chiqayotgan ikki tasvir aynan Malaki kitobi Ilyos payg‘ambarning qaytishi sifatida ifodalaydigan o‘sha bir xil ogohlantirish xabaridir. Bu uchala xabarning barchasi sinov muddatining yopilishidan oldin keladi, chunki ushbu uch bashorat yo‘nalishining barchasida mujassam bo‘lgan ogohlantirish xabari shunchaki sinov muddatining yopilishidan oldin berilmaydi, balki sinov muddatining yopilishi aynan o‘sha ogohlantirish xabarlarining tayanch nuqtasi, istasangiz, mavzusining o‘zidir. Darhaqiqat, agar biror ogohlantirish xabari biror payg‘ambar tomonidan e’lon qilingan yoki tasvirlangan bo‘lsa, u Vahiy 14, 18 va Malakining Ilyos haqidagi bashoratidagi ayni o‘sha ogohlantirishdir.

These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.

Bu uch bashorat yo‘nalishining bir-biriga parallel ravishda kechishi osonlik bilan ko‘rsatib berilishi mumkin. Shunday bo‘lsa-da, Muqaddas Kitob bashoratida ma’lumotning ikki asosiy manbai mavjud. Ulardan biri dunyo oxirida yuz beradigan voqealar ketma-ketligining aniqlanishidir. Ikkinchi ma’lumot manbai esa kelajakdagi voqealarni bayon etuvchi xabar bilan bog‘liq payg‘ambarlarning faoliyatining tasviridir.

There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.

Bu g‘oyalar bilan bog‘liq holda e’tiborga loyiq bo‘lgan ikki qoida bor. Birinchisi shuki, barcha payg‘ambarlar sinov muddati yakunlanadigan zamon bo‘lmish dunyoning oxiri haqida so‘z yuritadilar.

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

> “Qadimgi payg‘ambarlarning har biri o‘z zamoni uchun emas, bizning zamonimiz uchun ko‘proq so‘zlagan, shuning uchun ularning bashoratlari biz uchun kuchdadir. ‘Endi bu narsalarning hammasi ularga ibrat bo‘lsin deb yuz berdi; va zamonlarning oxiri yetib kelgan bizlarga nasihat uchun yozib qo‘yildi.’ 1 Corinthians 10:11. ‘Ular bu xizmatni o‘zlari uchun emas, balki bizlar uchun qilganlari ularga ma’lum qilingan edi; bu narsalar endi sizlarga osmondan yuborilgan Muqaddas Ruh orqali sizlarga xushxabarni va’z qilganlar tomonidan xabar qilindi; farishtalar ham bu narsalarga nazar solishni orzu qiladilar.’ 1 Peter 1:12....”

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

> “Muqaddas Kitob o‘z xazinalarini ushbu oxirgi avlod uchun to‘plab, bir joyga jamlagan. Eski Ahd tarixidagi barcha buyuk voqealar va tantanavor hodisalar ushbu oxirgi kunlarda jamoatda takrorlangan va takrorlanmoqda.” Selected Messages, 3-kitob, 338, 339.

All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.

Muqaddas Kitobdagi barcha bashoratli xabarlar “zamonalarning oxiri yetib kelgan” “bizlar uchun kuchdadir.” Bu qoida, Muqaddas Ruh “bashorat berilishida ham”, shuningdek “tasvirlangan voqealarda ham” “shakllantirgan” “masalalar”ni aniqlaydigan boshqa bir qoida bilan birgalikda, bashoratning boshidagi bashoratli voqealar muayyan bir bashoratning oxiridagi bashoratli voqealarning timsoli bo‘lib, ular bilan parallel ravishda kechadi, degan da’voga yanada kuch bag‘ishlaydi.

> “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Xudoning Kalomini ancha yaqindan o‘rganishga ehtiyoj bor; ayniqsa Doniyor va Vahiy kitoblariga ishimiz tarixida hech qachongidan ham ko‘proq e’tibor qaratilishi lozim. Rim hokimiyati va papalik haqida ayrim yo‘nalishlarda aytadigan gapimiz kamroq bo‘lishi mumkin; biroq biz payg‘ambarlar va havoriylar Xudoning Muqaddas Ruhi ilhomi ostida yozgan narsalarga diqqatni qaratishimiz kerak. Muqaddas Ruh masalalarni shunday tartibga solganki, ham bashoratning berilishida, ham tasvirlangan voqealarda insoniy vosita ko‘zdan chetda tutilsin, Masihda yashirilgan bo‘lsin, osmonning Rabbiy Xudosi va Uning qonuni esa ulug‘lansin. Doniyor kitobini o‘qing. U yerda ifodalangan saltanatlar tarixini nuqtama-nuqta esga oling.” Testimonies to Ministers, 112.

The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.

“Muqaddas Ruh ham bashoratning berilishida, ham tasvirlangan voqealarda ishlarni shunday shakllantirganki.” “Bashoratning berilishida va tasvirlangan voqealarda” “ishlar” “Muqaddas Ruh” tomonidan “shunday shakllantirilgan”ki, ham “bashoratning berilishi”, ham “tasvirlangan voqealar” ilhomlangan deb e’tirof etilishi va dunyoning oxiriga oid bashoratli tasvirga tatbiq etilishi lozim.

John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.

Yuhannoga Jabroildan vahiy berildi va unga uni kitobga yozib, jamoatlarga yuborish buyurildi. O‘sha paytda u Rim tomonidan quvg‘in qilinayotgan edi; u bugungi dunyoda maxfiy qamoqxona deb ataladigan narsaga qiyoslanadigan tarzda surgun qilingan edi. O‘sha tarixiy vaziyatda Yuhanno insoniyatdan xuddi Guantanamo ko‘rfazidagi har qanday mahbus kabi yakkalanib qolgan edi.

John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.

Yuhanno bu vahiy Rabbiyning kuni bo‘lgan yettinchi kun — Shabbat kuni ibodat qilayotgan paytida sodir bo‘lganini bildiradi.

> For the Son of man is Lord even of the sabbath day. Matthew 12:8.

> Chunki Inson O‘g‘li hatto shanba kunining ham Rabbidir. Matto 12:8.

While worshipping in the Spirit, he heard a great voice behind him.

Ruhda sajda qilayotganda, u orqasidan baland bir ovozni eshitdi.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.

> Men, Yuhanno, sizlarning birodaringiz hamda Iso Masihning qayg‘u-alami, shohligi va sabr-toqatidagi hamrohingiz bo‘lib, Xudoning Kalomi va Iso Masihning shahodati uchun Patmos deb ataladigan orolda edim. Rabbiyning kunida Ruhda edim va orqamdan karnay sadosidek baland bir ovozni eshitdim; u shunday der edi: “Men Alfa va Omegaman, birinchi va oxirgiman”; yana: “Ko‘rayotganingni kitobga yoz va Osiyodagi yetti jamoatga yubor: Efesga, Smirnaga, Pergamga, Tiyatiraga, Sardisga, Filadelfiyaga va Laodikiyaga.” Vahiy 1:9–11.

John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”

Yuhanno, uning atrof-muhiti va ko‘rsatilgan sharoitlar uni yettinchi kun — Shabbatga sig‘inuvchi bo‘lgani uchun ta’qib qilinayotgan kishi sifatida tasvirlaydi, biroq u ayni paytda Muqaddas Kitobga ham, “Iso Masihning shahodati” bo‘lgan Ellen Uaytning yozuvlariga ham ishongani sababli ham ta’qib qilinayotgan biridir. U orqasidan kelayotgan ulug‘ bir ovozni eshitadi; u esa uni ko‘rish uchun o‘giriladi, va shu tariqa u dunyoning oxirida orqalaridan: “Mana yo‘l shu, unda yuringlar”, deb aytayotgan bir ovozni eshitadigan Yettinchi kun Adventistini ifodalaydi.

All the lines of prophecy parallel each other at the end of the world.

Payg‘ambarlikning barcha yo‘nalishlari dunyoning oxirida bir-biriga parallel ravishda kechadi.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> “Vahiy kitobida Muqaddas Kitobning barcha kitoblari uchrashadi va nihoyasiga yetadi.” Havoriylar faoliyati, 585.

Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.

Orqasidan bir ovoz eshitgan har qanday payg‘ambar, dunyo oxirida Xudoning xalqining tasvirida Yuhanno bilan mos keladi. Yuhanno orqasidan unga ko‘rsatmalar bergan bir ovozni eshitdi. Ishayo ham ko‘rsatma beruvchi bir ovozni eshitdi.

> And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.

> Shuning uchun ham Egamiz sizlarga marhamat ko‘rsatish uchun kutadi, va shuning uchun ham U sizlarga rahm-shafqat qilish uchun yuksaltiriladi; chunki Egamiz adolat Xudosidir: Uni kutadiganlarning barchasi baxtlidir.

> For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.

> Chunki xalq Quddusdagi Sionda yashaydi; sen endi yig‘lamaysan; U faryoding ovozini eshitganda senga nihoyatda marhamatli bo‘ladi; Uni eshitishi bilan senga javob beradi. Garchi Rabbiy sizlarga musibat nonini va kulfat suvini bersa-da, endi ustozlaringiz boshqa yashirilmaydi, balki ko‘zlaringiz ustozlaringizni ko‘radi. Qachon o‘ngga burilsangiz ham, qachon chapga burilsangiz ham, quloqlaringiz orqangizdan shunday degan bir so‘zni eshitadi: “Yo‘l shu, unda yuringlar”. Ishayo 30:18–21.

God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.

Xudoning qoldiq xalqi orqalaridan qaysi yo‘ldan yurishlari kerakligini ko‘rsatib beruvchi bir ovozni eshitadi. Shundan so‘ng ular tinglash yoki tinglamaslik haqida qaror qilishlari lozim bo‘ladi. Yuhanno va Ishayo bilan ifodalangan xalq — Rabbiyni U kechikib turgan paytda kutadigan, dunyoning oxiridagi xalqdir; Ishayo esa bizga Uning kechikishi sababini U hukm Xudosi ekanligi bilan bildiradi. 1798-yildagi Millerchilar tarixining boshlanishidan tortib, yakshanba qonuni paytida Adventizm uchun sinov muddatining yopilishigacha, Xudo samoviy muqaddasxona ichida hukmni amalga oshirmoqda. Va’da shuki, hukm davrida Rabbiyni kutadiganlar baraka topadilar.

God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Kutganlari uchun muborak bo‘lgan Xudoning xalqi, o‘n bokira qiz haqidagi masaldagi Kuyovni kutayotgan bokira qizlar orqali tasvirlangan. O‘nalasining hammasi uxlab qoldi, so‘ngra yarim tunda uxlayotgan bokira qizlarni ikki toifaga ajratadigan bir inqiroz yuz beradi. Toifalardan biri ortlaridan kelgan bir ovozni eshitib, qaysi yo‘ldan borishlari kerakligini ularga ko‘rsatgan o‘sha ovozni ko‘rish uchun o‘girildi; boshqa toifa esa, Vahiy kitobi bo‘ylab takrorlanib turadigan xabar: “Qulog‘i bor eshitsin, Ruh jamoatlarga nima deyotganini eshitsin”, degan bo‘lishiga qaramay, o‘girilib, ovozni eshitishni rad etdi.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Matto 25-bobdagi o‘n bokira qiz haqidagi masal ham Adventist xalqining tajribasini tasvirlaydi.” The Great Controversy, 393.

John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.

Yuhanno kelajakni anglash uchun o‘tmishga yuzlanadigan Adventist xalqini ifodalaydi. Ular Yuhanno qilganidek, “orqalaridan bir so‘zni eshitganlarida”, bu so‘z shu ayni hodisa haqidagi Ishayo guvohligida berilgan ko‘rsatmani ham o‘z ichiga oladi. Ishayoning ko‘rsatmasi shunday edi: “mana, yo‘l shu, undan yuringlar, o‘ngga borganingizda ham, chapga borganingizda ham.” Doniyor o‘n ikkinchi bobdagi dono bokiralar dunyo oxirida bilimning ortishini tushunadilar, chunki ular muhrdan yechilgan, hayot baxsh etuvchi bilimni anglash uchun Kalomda “u yoqdan bu yoqqa yugurib” yurgan edilar.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.

> Lekin sen, ey Doniyor, bu so‘zlarni yashirib qo‘y va kitobni oxirzamon vaqtigacha muhrlab qo‘y: ko‘plar u yoq-bu yoqqa yugurib yuradilar, va bilim ortadi. Doniyor 12:4.

The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).

Biz ko‘rib chiqayotgan payg‘ambarlar hukm nihoyasiga yetadigan va sinov muddati yopiladigan tarixda Yettinchi kun Adventistlarini ifodalaydi. Dono bokiralar sifatida tasvirlanganlar ortlaridan: “Mana shu yo‘l, unda yuringlar”, degan ovozni eshitadilar va U chapga yoki o‘ngga burilganlarida ularni yo‘lda boshqarishni va’da qiladi. Dono bokiralar muhrdan yechilgan kitob paytida qilganidek “u yoqdan bu yoqqa yugurish” Muqaddas Kitobni tadqiq etishning ramzidir. Tabiat bizga shuni bildiradiki, yugurish uchun avvalo yurishni o‘rganish kerak, va Ishayoning guvohligi shuni aytadiki, agar ortingizdagi ovoqqa quloq solsangiz, U sizni O‘z Kalomini o‘rganishda, xoh Eski Ahdga (chapga), xoh Yangi Ahdga (o‘ngga) murojaat qilsangiz ham, boshqaradi. Muqaddas Kitobni oching, va U sizni O‘z ovozi bilan boshqaradi. Ammo dunyoning oxiridagi Yettinchi kun Adventistlari uchun bu yana shuni ham anglatadiki, Muqaddas Kitobni (chap) ochganingizda ham, Bashorat Ruhi yozuvlarini (o‘ng) ochganingizda ham, U sizni boshqaradi.

The way to walk is even more specific when Jeremiah’s testimony is added.

Yurish lozim bo‘lgan yo‘l, Yeremiyoning shahodati qo‘shilganda, yanada aniqroq bo‘ladi.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.

> Egamiz shunday deydi: Yo‘llarda turinglar, ko‘ringlar va qadimgi so‘qmoqlar haqida so‘ranglar: yaxshi yo‘l qayerda ekanini bilib, o‘sha yo‘ldan yuringlar, shunda jonlaringiz uchun orom topursizlar. Ammo ular: “Biz o‘sha yo‘ldan yurmaymiz”, dedilar. Yana Men ustingizga soqchilar qo‘ydim va dedim: “Karnay sadosiga quloq solinglar”. Ammo ular: “Biz quloq solmaymiz”, dedilar.

> Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Shuning uchun eshitinglar, ey xalqlar, va bilib oling, ey jamoat, ularning orasida nima borligini. Eshit, ey yer: mana, Men bu xalq ustiga kulfat keltiraman, ya’ni ularning o‘y-fikrlarining samarasini; chunki ular Mening so‘zlarimga ham, Mening qonunimga ham quloq solmadilar, balki uni rad etdilar. Yeremiyo 6:16–19.

There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”

Mazkur parchada sajda qiluvchilarning ikki toifasi bor. Bir guruh barcha “yo‘llar”ni ko‘rib chiqadi va unda yurish uchun “qadimgi yo‘llar”ni tanlaydi. Ular boshqa barcha ehtimoliy “yo‘llar” orasidan “yaxshi yo‘l”ni tanlay olishga qodir edilar, chunki ular orqalaridan kelayotgan ovozni tinglagan kishilardir, va o‘sha ovoz ularga: “mana shu yo‘l, unda yuringlar”, deb bildirgan edi. Yuhanno orqadan kelayotgan ovozni, “qadimgi yo‘llar”dan kelayotgan bir ovozni eshitadiganlarni ifodalaydi.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “Rabbiy shunday deydi: «Yo‘llar bo‘yida turinglar, qaranglar va qadimiy so‘qmoqlar haqida so‘ranglar: yaxshi yo‘l qayerdaligini bilib, o‘sha yo‘ldan yuringlar».” Yeremiyo 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Hech kim imonimizning poydevorlarini — ishimizning boshida Kalomni ibodat ila o‘rganish va vahiy orqali qo‘yilgan poydevorlarni — yulib tashlashga urinmasin. So‘nggi ellik yil davomida biz ana shu poydevorlar ustiga bino qilib kelmoqdamiz. Odamlar o‘zlari yangi yo‘l topdik va qo‘yilgan poydevordan ham mustahkamroq poydevor qo‘ya olamiz, deb o‘ylashlari mumkin. Ammo bu katta bir aldovdir. Qo‘yilganidan boshqa poydevorni hech kim qo‘ya olmaydi.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Ilgari ko‘plar yangi bir e’tiqodni barpo etishga, yangi tamoyillarni o‘rnatishga kirishganlar. Ammo ularning bunyodi qancha vaqt turdi? U tez orada quladi, chunki u Qoya ustiga asoslanmagan edi.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Ilk shogirdlar ham insonlarning gap-so‘zlariga duch kelishlariga to‘g‘ri kelmaganmi? Ular soxta nazariyalarni tinglashlariga, so‘ngra esa, qo‘llaridan kelgan hamma ishni qilganlaridan keyin, qat’iy turib: «Hech kim qo‘yilgan poydevordan boshqa poydevor qo‘ya olmaydi», deb aytishlariga to‘g‘ri kelmaganmi? 1 Korinfliklarga 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Demak, ishonchimizning boshini oxirigacha qat’iy tutib turmog‘imiz lozim. Qudratli so‘zlar Xudo va Masih tomonidan bu xalqka yuborildi; ular bu xalqni dunyodan, nuqta-ba-nuqta, hozirgi haqiqatning ravshan nuriga olib chiqdi. Muqaddas olov tegib turgan lablar bilan Xudoning xizmatkorlari xabarni e’lon qildilar. Ilohiy kalom e’lon qilingan haqiqatning haqiqiyligiga o‘z muhrini bosdi.” Testimonies, 8-jild, 296, 297.

But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.

Ammo Yeremiyo qatorida yana bir guruh bor va u ularni ta’riflaganidek, o‘sha “jamoat” yangi bir e’tiqodni ifodalovchi bir uy qurgan, va u uy qoya ustiga qurilmagani uchun qulaydi. O‘sha uy — Yettinchi kun adventistlari cherkovi yoki Yuhanno aynan o‘sha cherkovni ta’riflaganidek — shaytonning sinagogasidir.

To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.

Eshitishni rad etish — Uning “so‘zlari”ni va Uning “qonuni”ni rad etish demakdir. Qaytib kelishdan va qadimgi yo‘llarda yurishdan bosh tortgan isyonlari, shuningdek, soqchining karnay xabarini eshitishni rad etganlari tufayli, Xudo Eremiyo “yovuz jamoa” deb atagan xalq ustiga kulfat keltirmoqchi. Xudoning Laodikiyadagi Yettinchi kun adventistlari jamoati bilan qanday muomala qilishi Muqaddas Kitob bashoratining mavzusidir. Ho‘shea payg‘ambar ularning nima sababdan rad etilishlari haqida so‘z yuritarkan, “yovuz jamoa”ning xususiyatlariga o‘z hissasini qo‘shadi.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Mening xalqim bilim yetishmasligi tufayli halok bo‘lmoqda; sen bilimni rad etganing uchun, Men ham seni rad etaman, va sen Menga ruhoniy bo‘lmaysan; o‘z Xudoyingning qonunini unutganing sababli, Men ham sening farzandlaringni unutaman. Ho‘sheya 4:6.

They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:

Ular bilimdan mahrum bo‘lganliklari uchun rad etildilar; bu esa oxirat vaqtida muhrdan ochiladigan xabarni ifodalaydi. Xudo bu yerda ushbu parchada O‘z xalqi bilan bo‘lgan ahdiy munosabatini yakunlamoqda, chunki U ularga bevosita: “Mening xalqim!” deb murojaat qiladi. Ular Masihni rad etganlari va Uning qonunini unutganliklari uchun Xudo uchun ruhoniy bo‘lmaydilar. Xudoning xalqi Xudo bilan ahdga kirganda, U ularni ruhoniylar va shohlar qiladi. Xudo qadimgi Isroil bilan ahdga kirganida, Muso orqali shunday degan:

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Endi, agar sizlar haqiqatan ham Mening ovozimga itoat etib, ahdimni saqlasangizlar, unda barcha xalqlar orasida Mening uchun xos xazina bo‘lasizlar; chunki butun yer Menikidir. Va sizlar Men uchun ruhoniylar shohligi va muqaddas xalq bo‘lasizlar. Isroil o‘g‘illariga aytadigan so‘zlaring ana shulardir. Chiqish 19:5, 6.

When God entered into covenant with the Christian church he stated through Peter:

Xudo xristian jamoati bilan ahd tuzganida, Butrus orqali shunday degan edi:

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Lekin sizlar tanlangan naslsiz, shohona ruhoniyliksiz, muqaddas millatsiz, Xudoga xos bir xalq sizlarki, sizlarni zulmatdan O‘zining ajoyib nuriga da’vat etgan Zotning ulug‘vor fazilatlarini e’lon qilursizlar. Ilgari xalq emas edingiz, endi esa Xudoning xalqisiz; ilgari rahm-shafqat topmagan edingiz, endi esa rahm-shafqat topgansizlar. 1 Butrus 2:9, 10.

Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.

Butrus bu oyatlarda qadimgi Isroildan — Xudoning tanlangan ahd xalqi bo‘lgan xalqdan — nasroniy jamoatiga o‘tishni tilga oladi; u shunday deydi: “ilgari xalq emas edingiz, endi esa Xudoning xalqisizlar.” Yahudiylar o‘zlarini Xudodan ajratib qo‘yganlarida, Rabbiy nasroniy jamoati bilan ahd tuzdi. Ikkalasi ham Rabbiy bilan nikohda bo‘lgan chog‘larida ruhoniylar xalqi deb hisoblangan.

To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.

Ruhoniy sifatida rad etilish shuni ko‘rsatadiki, siz bir vaqtlar ahd xalqi bo‘lgansiz. Yettinchi kun adventistlari adventistlar tarixining boshida Rabbiy bilan ahdga kirgan edilar. Sahrodagi jamoat Islohotdan chiqdi, ammo Milleriylar xabarini rad etdi va shu tariqa birinchi va ikkinchi farishtalar xabarlari tarixi davomida o‘zlarini Xudodan ajratib qo‘ydilar. Yakuniy ajralish ikkinchi farishtaning kelishi bilan yuz berdi va hukm shuki, ular endi Masihning qizi emas, balki Bobilning qiziga aylangan edilar. Shundan so‘ng darhol, Yarim tun nidosi paytida, Xudo O‘zining yangi kelinini ahd nikohiga chaqirdi.

The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”

Qadimgi Isroil uchun ahdning timsoli bo‘lgan ikki lavha — O‘n Amrning ikki lavhasi edi; ruhiy zamonaviy Isroil uchun esa ikki lavha — 1843 va 1850 jadvallarida ifodalangan Habakkukning ikki lavhasidir. Ilhom Laodikiya deb qayta-qayta ta’riflagan ahd xalqi eski yo‘llarni rad etdi, orqalaridan kelayotgan ovozga quloq solishdan bosh tortdi va shu bois ular Rabbimizning og‘zidan chiqarib tashlanar ekan, qadimgi Isroilning yakuniy tarixini takrorlaydilar. U “Mening xalqim” deb ataydiganlar bilan nega bunday bo‘ladi?

The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.

Adventizm tajribasini tasvirlaydigan o‘n qiz haqidagi masal ikki marta bajo bo‘ladi: bir marta Adventizmning boshida, so‘ng esa uning yakunida. Opa Uayt bu masal har bir tafsilotigacha bajo bo‘lganini va yana bajo bo‘lishini, shuningdek, uchinchi farishta kabi, bu masal ham doimo hozirgi haqiqat sifatida tushunilishi lozimligini o‘rgatadi.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Meni ko‘pincha o‘nta bokira qiz haqidagi masalga murojaat qildirishadi; ularning beshtasi dono, beshtasi esa nodon edi. Bu masal harfma-harf bajo bo‘lgan va bo‘ladi, chunki u aynan shu zamon uchun alohida tatbiqqa ega bo‘lib, uchinchi farishtaning xabari kabi bajo bo‘lgan va zamonning oxirigacha hozirgi haqiqat bo‘lib qolishda davom etadi.” Review and Herald, August 19, 1890.

Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.

Millerchi Adventizm 1843-yildagi amalga oshmagan bashoratlari bilan 1844-yil 22-oktabr haqidagi to‘g‘ri bashoratlari orasidagi davrda masaldagi kutishni bajo keltirdi. Bu tarixning bashoratli tafsilotlari ko‘p va muhimdir, ammo men shunchaki Oq opa endigina ta’kidlaganidek, o‘nta bokira qiz haqidagi masal uchinchi farishta bilan bevosita bog‘liq ekanini ko‘rsatmoqchiman.

From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.

1798-yildan 1844-yil 22-oktabrgacha birinchi farishtaning xabari hukmning ochilishini e’lon qildi. Hukm boshlanishidan sal oldin o‘n bokira haqidagi masalning Yarim Tun Nidosi bajo keldi. Shuning uchun, uchinchi farishta hukmning yakunlanishini e’lon qilganida, Yarim Tun Nidosining e’loni yana bir bor takrorlanadi.

The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.

Protestant jamoatlari Xudoning xabarini rad etib, shu tariqa Bobilning qizlariga aylangani haqidagi anglash — “har bir harfigacha bajo bo‘layotgan” masaldagi ikkinchi farishta xabarining kelishi va kechikish vaqtining boshlanishi edi. Rabbiy 1843-yilda qaytib kelmadi; U bokiralarni sinash va ularga baraka berish uchun kechikdi. Protestant jamoatlarini Bobilning qizlari deb ko‘rsatgan ikkinchi farishta xabarining e’loni, o‘sha qulagan jamoatlarda hali ham bo‘lganlar uchun u yerdan chiqib, Milleritlar va ularning bashoratlar haqidagi tushunchasi tomonida turishga chaqiriq edi. Exeter lager yig‘inida Samuel Snow 1844-yil 22-oktabrda Rabbiyning kelishini tasdiqlash uchun zarur dalillarni taqdim etdi, va Yarim Tun Faryodi xabari to‘lqin kabi butun yurt bo‘ylab yoyildi. So‘ngra uchinchi farishta 1844-yil 22-oktabrdagi Buyuk Hafsalasi Pir Bo‘lish paytida keldi.

This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.

Bu men ko‘plab jihatlarni chetda qoldirgan holda, biz ko‘rib chiqayotgan masalaga ko‘proq aloqador bo‘lib ko‘rinadigan bir necha nuqtani ajratib ko‘rsatish maqsadida berilgan dastlabki tarixning qisqacha xulosasi edi.

We will continue these thoughts in the next article.

Bu fikrlarni keyingi maqolada davom ettiramiz.

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