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# Rome Establishes the Vision - Number Eight

Rim Vahiyni O‘rnatadi — Sakkizinchi Raqam

Foundations of Sand: The Rejection of Prophetic Truth in Laodicean Adventism

Qum asoslar: Laodikeya Adventizmida bashoratli haqiqatning rad etilishi

Author

Jeff Pippenger

Published

August 18, 2024

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In the last article we referenced the following words of Jesus.

Oxirgi maqolada biz Isoning quyidagi so‘zlarini keltirgan edik.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.

> Soxta payg‘ambarlardan ehtiyot bo‘linglar; ular sizlarning oldingizga qo‘y kiyimida keladilar, ammo ichlarida yirtqich bo‘rilardir. Sizlar ularni mevalaridan bilib olasizlar. Axir odamlar tikanlardan uzum, qariquloqlardan anjir teradilarmi? Xuddi shunday, har bir yaxshi daraxt yaxshi meva beradi; ammo chirigan daraxt yomon meva beradi. Yaxshi daraxt yomon meva bera olmaydi, chirigan daraxt ham yaxshi meva bera olmaydi. Yaxshi meva bermaydigan har bir daraxt kesilib, olovga tashlanadi. Demak, sizlar ularni mevalaridan bilib olasizlar. Menga: “Yo Rabbiy, Yo Rabbiy”, deydigan har kim ham Osmon Shohligiga kirmaydi; balki osmondagi Otamning irodasini bajo keltiruvchi kiradi. O‘sha kunda ko‘plar Menga: “Yo Rabbiy, Yo Rabbiy, biz Sening noming bilan bashorat qilmadikmi? Sening noming bilan jinlarni quvmadikmi? Sening noming bilan ko‘plab qudratli ishlar qilmadikmi?” deb aytadilar. Shunda Men ularga ochiq aytaman: “Men sizlarni hech qachon tanimaganman; Mendan ketinglar, ey qonunsizlik qiluvchilar”. Shunday ekan, Mening bu so‘zlarimni eshitib, ularga amal qiladigan har bir kishini uyini qoya ustiga qurgan dono kishiga o‘xshataman. Yomg‘ir yog‘di, toshqinlar keldi, shamollar esib, o‘sha uyga urildi; ammo u qulamadi, chunki u qoya ustiga asoslangan edi. Mening bu so‘zlarimni eshitib, ularga amal qilmaydigan har bir kishi esa uyini qum ustiga qurgan nodon kishiga o‘xshatiladi. Yomg‘ir yog‘di, toshqinlar keldi, shamollar esib, o‘sha uyga urildi; va u quladi; uning qulashi buyuk bo‘ldi. Matto 7:15–27.

The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.

1863-yildagi isyon Laodikiyalik Yettinchi kun Adventizmi qum ustiga soxta poydevor qurishni boshlaganining belgisi hisoblanadi. Qum mutlaq haqiqatning Qoyasidan farqli ravishda, plyuralizmning shaytoniy tamoyilini ifodalaydi. Mutlaq haqiqat ikki guvoh asosida qaror toptiriladi, va Adventizm tobora chetga surib kelgan Habakkukning ikki muqaddas jadvalida ifodalangan haqiqatlar Muqaddas Kitobdan olinib, Bashorat Ruhi tomonidan tasdiqlangan. O‘sha haqiqatlar mutlaqdir.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘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.]

> “Dushman birodarlarimiz va opa-singillarimizning ongini shu so‘nggi kunlarda turishga tayyorlanayotgan xalqni hozirlash ishidan chalg‘itishga urinmoqda. Uning safsatalari onglarni bu davrning xatarlari va burchlaridan uzoqlashtirish uchun mo‘ljallangandir. Ular Masih O‘z xalqiga berish uchun osmondan Yuhannoga keltirgan nurni juda kam qadrli deb hisoblaydilar. Ular ayni oldimizda turgan manzaralar alohida e’tiborga loyiq darajada muhim emas, deb o‘rgatadilar. Ular samoviy manbadan chiqqan haqiqatni kuchsiz qiladi va Xudoning xalqini o‘zlarining o‘tmishdagi tajribasidan mahrum etib, uning o‘rniga soxta ilmni beradi. ‘Egamiz shunday deydi: Yo‘llarda turinglar, qaranglar va qadimgi so‘qmoqlar haqida so‘ranglar: yaxshi yo‘l qayerda ekanini so‘ranglar va o‘sha yo‘lda 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 more than fifty years. Men may suppose that they have found a new way, 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 is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.

> “Hech kim imonimizning poydevorlarini — ishimizning boshida Kalomni ibodat ila tadqiq etish va vahiy orqali qo‘yilgan poydevorlarni — buzib tashlashga urinmasin. Biz ellik yildan ortiq vaqt davomida ayni shu poydevorlar ustida qurib kelmoqdamiz. Odamlar go‘yoki yangi bir yo‘l topganlarini, qo‘yilgan poydevordan ham mustahkamroq bir poydevor qo‘ya olishlarini o‘ylashlari mumkin; ammo bu ulkan bir aldanishdir. ‘Hech kim qo‘yilgan poydevordan boshqa poydevor qo‘ya olmaydi.’ [1 Korinfliklarga 3:11.] O‘tmishda ko‘plar yangi bir imonni barpo etishga, yangi tamoyillarni o‘rnatishga kirishganlar; ammo ularning binosi qancha vaqt turdi? U tez orada quladi; chunki u Qoya ustiga asoslanmagan edi.” Testimonies, 8-jild, 296–297.

When September 11, 2001 arrived so did the rains of the Holy Spirit.

2001-yil 11-sentabr kelganda, Muqaddas Ruhning yomg‘irlari ham keldi.

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

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

When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.

Xudoning bir tegishi bilan Nyu-York shahrining ulkan binolari qulatib tashlanganida, keyingi yomg‘ir sepa boshladi. 2001-yil 11-sentabr kelganda, papalik tamoyillarining toshqin darvozalari ochib yuborildi.

> “In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.

> “Qonunsizlik avj olgan bu davrda, “Egamiz shunday deydi”ni rad etgan protestant jamoatlari g‘aroyib bir ahvolga tushib qoladilar. Ular dunyoga aylantiriladilar. Xudodan ajralgan holda, ular yolg‘onni va Xudodan yuz o‘girishni millat qonuniga aylantirishga intiladilar. Ular mamlakat hukmdorlariga ta’sir ko‘rsatib, o‘zini Xudo deb ko‘rsatadigan va Xudoning ma’badida o‘tiradigan gunoh odamining yo‘qotilgan ustunligini tiklash uchun qonunlar chiqarilishiga harakat qiladilar. Rim-katolik tamoyillari davlat himoyasi ostiga olinadi. Muqaddas Kitob haqiqatining e’tirozi endi Xudoning qonunini o‘z hayot qoidasiga aylantirmaganlar tomonidan toqat qilinmaydi.” Review and Herald, 1897-yil 21-dekabr.

The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.

Patriot Act Rim-katolik tamoyillarini himoya qilishning boshlanishini belgilaydi; bu esa izchil ravishda tez orada keladigan yakshanba qonuniga olib boradi. 2001-yil 11-sentabrda uchinchi voyadagi Islomni ifodalovchi to‘rt shamol esa esishni boshladi.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Farishtalar to‘rt shamolni ushlab turibdilar; bu shamollar quturib, bo‘shanishga va butun yer yuzi uzra yopirilishga intilayotgan ot timsolida tasvirlangan bo‘lib, o‘z yo‘lida vayronagarchilik va o‘lim olib keladi.

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

> “Biz abadiy dunyoning ayni ostonasida uxlab qolaylikmi? Loqayd, sovuq va o‘lik bo‘lib qolaylikmi? Oh, qaniydi, jamoatlarimizda Xudoning Ruhi va nafasi Uning xalqiga puflansa, toki ular oyoqqa turib yashasinlar. Biz yo‘l tor, darvoza esa siqiq ekanini ko‘rishimiz kerak. Ammo biz siqiq darvozadan o‘tar ekanmiz, uning kengligi cheksizdir.” Manuscript Releases, 20-jild, 217.

The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.

Yomg‘ir, shamol va toshqin 2001-yil 11-sentabrda yetib keldi va Laodikeyadagi Yettinchi kun Adventistlar jamoati, xuddi yahudiylar Masihning suvga cho‘mdiriluvida sinalganidek hamda protestantlar 1840-yil 11-avgustdan boshlab sinalganidek, sinovdan o‘tdi. O‘sha nuqtadan 2020-yil 18-iyuldagi isyonkor bashoratgacha Laodikeyadagi Yettinchi kun Adventistlar uyi bosqichma-bosqich qulab bordi; xuddi yahudiylarning ma’badi xochdan oldin huvillab qolgan deb e’lon qilinganidek, va xuddi protestantlar 1844-yil 19-apreldagi birinchi umidsizlikda murtad protestantizmga o‘tganidek.

The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.

So‘ngra uchinchi farishtaning Laodikeya harakati o‘zining yakuniy sinov jarayoniga kirdi va 2001-yil 11-sentabrda boshlangan sinovda bo‘lgani kabi, bokiralar eski yo‘llarga qaytishga da’vat etildilar; bu yo‘llar nafaqat birinchi va ikkinchi farishtalarning Milleriylar harakatining, balki uchinchi farishta harakatining ham poydevor haqiqatlari edi.

The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.

Kuchli aldanish sharoitida o‘sha asosiy haqiqatlarning rad etilishining ramzi Pavlus Ikkinchi Salonikaliklarga maktubda qayd etgan xabardir. Bu xabar Doniyor kitobida “kundalik” orqali ramzlangan, chunki aynan Salonikaliklar maktubidagi o‘sha parchada Uilyam Miller Doniyor kitobidagi “kundalik” butparast Rimni ifodalashini anglab yetgan edi.

There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.

Doniyor kitobida “kundalik”ning ta’rifiga oid yozilgan kitoblar bo‘lgan. Ularning aksariyati xatodir, biroq agar bu masalani to‘g‘ri bayon qilgan adventist ilohiyotchining bir maqolasini ko‘rib chiqmoqchi bo‘lsangiz, John W. Peters qalamiga mansub The Mystery of the Daily asarini topishingiz mumkin. Men ushbu maqolada “kundalik”ning ana shu jihatini muhokama qilishni niyat qilmayman. Shuningdek, Laodikiya Yettinchi kun adventizmi ichida “kundalik” haqidagi soxta qarash oxir-oqibat qanday qilib qaror topganining “kim, nima va nima uchun”iga doir tarixni yorituvchi boshqa kitoblar ham mavjud.

The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.

“Kunlik” deb tarjima qilingan ibroniycha so‘zning ta’rifi hamda 1901-yilda chinakam boshlangan, “kunlik”ning asosiy haqiqatiga qarshi isyon tarixi Habakkukning Jadvallarida, shuningdek yaqinda Doniyor kitobi haqidagi maqolalarda ham qayta-qayta bayon qilingan.

I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”

Men ushbu maqolada “kundalik”ning e’tibor markazini Rim timsoli bilan bog‘liq bo‘lgan, rad etilgan payg‘ambarlik xususiyatlarida saqlab qolmoqchiman. Ellen Uaytning yozuvlari hokimiyatini samimiy ravishda qabul qiladigan har qanday kishi “kundalik”ning to‘g‘ri tushunchasi nima ekanini bilish uchun quyidagini o‘qishi kifoyadir.

> “Then I saw in relation to the ‘Daily,’ 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 since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Shundan so‘ng men ‘Doimiy’ga oid masalada shuni ko‘rdimki, ‘qurbonlik’ so‘zi insoniy donishmandlik tomonidan qo‘shib qo‘yilgan bo‘lib, matnga tegishli emas; va hukm soati haqidagi faryodni berganlarga Rabbiy bu borada to‘g‘ri tushunchani bergan. 1844 yildan oldin, birlik mavjud bo‘lgan paytda, deyarli hamma ‘Doimiy’ haqidagi to‘g‘ri qarashda yakdil edi; ammo 1844 yildan beri, bu chalkashlik ichida, boshqa qarashlar qabul qilindi, va buning ortidan zulmat hamda chalkashlik keldi.” Review and Herald, 1850-yil 1-noyabr.

To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.

William Millerning “kundalik” haqidagi tushunchasini rad etish — bir vaqtning o‘zida Ellen Whitening yozuvlari hokimiyatini ham rad etishdir, chunki u “Rabbiy hukm soati faryodini berganlarga bu haqda to‘g‘ri qarashni berganini” ko‘rgan edi. Shuningdek, unga “kundalik” haqidagi boshqa qarashlar Masihga xos sifatlar bo‘lmagan “zulmat va chalkashlik”ni keltirib chiqarishi ham ko‘rsatilgan edi. Miller Ikkinchi Salonikaliklarga maktubni o‘rganganda “kundalik”ni butparast Rim deb tan olgan edi.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> “Men o‘qishni davom ettirdim va uning [kundalikning] uchragan boshqa biror holatini, faqat Doniyolda ekanidan boshqa, topa olmadim. So‘ng [konkordans yordamida] u bilan bog‘liq holda turgan so‘zlarni oldim: ‘olib tashlamoq’; u kundalikni olib tashlaydi; ‘kundalik olib tashlanadigan vaqtdan boshlab,’ va hokazo. Men o‘qishni davom ettirdim va matn yuzasidan hech qanday nur topolmasman, deb o‘yladim; nihoyat 2 Salonikaliklarga 2:7, 8 ga keldim. ‘Zero, qonunsizlik siri allaqachon amalda; faqat hozir to‘sib turgan kishi, to u yo‘ldan olib tashlanguncha, to‘sib turadi; va shundan so‘ng u fosiq oshkor bo‘ladi,’ va hokazo. Va men o‘sha matnga kelganimda, ey, haqiqat naqadar ravshan va ulug‘vor ko‘rindi! Ana shu yerda! Mana shu kundalikdir! Xo‘sh, endi, Pavlus ‘hozir to‘sib turgan kishi’ yoki to‘sqinlik qilayotgan deganda nimani nazarda tutadi? ‘Gunoh odami’ va ‘fosiq’ deganda Papalik nazarda tutiladi. Xo‘sh, Papalikning oshkor bo‘lishiga nima to‘sqinlik qiladi? Albatta, bu Butparastlikdir; unda ‘kundalik’ Butparastlikni anglatishi kerak.” — William Miller, Second Advent Manual, 66-bet.” Advent Review and Sabbath Herald, 1853-yil 6-yanvar.

Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.

Oxir-oqibat, Laodikeya Adventizmi Millerga va hukm soati haqidagi nido berganlarga berilgan to‘g‘ri tushunchani chetga surib, murtad protestantizmning “kundalik” Masihning muqaddas ma’baddagi xizmatini ifodalaydi, degan noto‘g‘ri g‘oyasini qabul qildi. Bu tushuncha ko‘p jihatdan bema’nidir, biroq u shunchaki xato bo‘lishdan ham battarroqdir: u shaytoniy ramzni Masihning ramzi deb da’vo qiladi.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Shunday qilib, ajdarho, avvalo, Shaytonni ifodalasa-da, ikkilamchi ma’noda u majusiy Rimning ramzidir.” Buyuk Kurash, 439.

Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.

Miller “kundalik”ni butparast Rim, ya’ni ajdaho, deb aniqlagan edi, ammo Laodikiya Adventizmi qulagan protestantizmdan uni Masihning samoviy ma’baddagi xizmati deb ifodalovchi g‘oyani qabul qildi. “Kundalik”ning butparast Rim ekanligi haqidagi Millerning aniqlovini rad etish, Habakkukning ikkinchi bobining bajo bo‘lishi bo‘lgan har ikkala muqaddas jadvalda ifodalangan haqiqatni rad etishni anglatadi. Shuning uchun bu, xuddi Levilar yigirma oltidagi yetti zamonning rad etilishi kabi, poydevoriy haqiqatning rad etilishidir.

To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.

«Kundalik» butparast Rimni ifodalaydi, degan haqiqatni rad etish — Adventizmning poydevorlarini va Bashorat Ruhining hokimiyatini rad etishdir. Shaytonning bir ramzini Masihning ramzi deb belgilash, Masihning ishini Shaytonning ishi deb belgilashga barobardir.

> “In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.

> “Masihni rad etish orqali yahudiy xalqi kechirilmas gunohni sodir etdi; va rahm-shafqat taklifini rad etish orqali biz ham xuddi shu xatoga yo‘l qo‘yishimiz mumkin. Uning tomonidan vakolat berilgan xabarchilarni tinglashdan bosh tortib, buning o‘rniga jonni Masihdan uzoqlashtirmoqchi bo‘lgan Shaytonning vakillariga quloq tutganimizda, biz hayot Shahzodasini haqorat qilamiz va Uni Shayton jamoati hamda samoviy koinot oldida sharmanda qilamiz. Kimki shunday qilishda davom etsa, u na umidni, na kechirimni topa oladi, va oxir-oqibatda Xudo bilan yarashishga bo‘lgan har qanday istagini butunlay yo‘qotadi.” The Desire of Ages, 324.

When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.

Laodikiyachi Adventizm “kundalik” va yetti zamon haqidagi poydevoriy tushunchani rad etganida, ular nafaqat Bashorat Ruhi hokimiyatini va poydevorlarni rad etdilar, balki o‘z tushunchalariga farishta Jabroil va boshqa farishtalar tomonidan yetaklab kelingan Uilyam Millerning ishini ham rad etdilar.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Xudo O‘z farishtasini Muqaddas Kitobga ishonmagan bir dehqonning qalbiga ta’sir etish uchun, uni bashoratlarni tadqiq etishga yo‘llash uchun yubordi. Xudoning farishtalari o‘sha tanlangan kishiga qayta-qayta zohir bo‘lib, uning ongini yo‘naltirish va Xudoning xalqiga doimo qorong‘i bo‘lib kelgan bashoratlarni uning idrokiga ochish uchun keldilar. Haqiqat zanjirining boshlanishi unga berildi, va u bo‘g‘inma-bo‘g‘in izlashga yetaklandi, toki u Xudoning Kalomiga hayrat va qoyil qolish bilan boqadigan bo‘ldi. U yerda u haqiqatning mukammal bir zanjirini ko‘rdi. O‘zi ilgari ilhomlangan emas deb hisoblagan o‘sha Kalom endi uning nigohi oldida o‘zining go‘zalligi va ulug‘vorligi bilan ochildi. U Muqaddas Yozuvning bir qismi boshqasini sharhlashini ko‘rdi, va bir parcha uning tushunchasi uchun yopiq bo‘lsa, Kalomning boshqa bir qismida uni tushuntiradigan narsani topar edi. U Xudoning muqaddas Kalomiga quvonch bilan hamda eng chuqur hurmat va muqaddas qo‘rquv bilan qaradi.” Ilk Yozuvlar, 230.

“His angel” is an expression that identifies the angel Gabriel.

“Uning farishtasi” — Jabroil farishtani anglatadigan ifodadir.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> Farishtaning: “Men Xudoning huzurida turuvchi Jabroilman”, degan so‘zlari uning samoviy huzurlarda yuksak sharafli maqomni egallashini ko‘rsatadi. U Doniyor huzuriga xabar bilan kelganida shunday degan edi: “Bu ishlarda men bilan birga turuvchi hech kim yo‘q, faqat sizlarning Amiringiz Mixoil [Masih] bor”. Doniyor 10:21. Qutqaruvchi Vahiy kitobida Jabroil haqida shunday deydi: “Uni O‘z farishtasi orqali O‘z quli Yuhannoga yuborib ayon qildi”. Vahiy 1:1.” Asrlar Orzusi, 99.

The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.

Masihning ramzi sifatida shaytoniy bir ramzni aniqlash nafaqat kechirilmas gunohga bir parallel, balki kechirilmas gunoh Masih yuboradigan xabarchilarni rad etish bilan ham bog‘liqdir. Shunday ekan, “kundalik” kechirilmas gunohning ramziga aylanadi, va “tanlangan kishi” bo‘lgan William Miller o‘sha haqiqatni to‘g‘ri tushunishga yetaklanganligi, so‘ng esa u rad etilganligi anglanganda, bu bevosita Ikkinchi Salonikaliklarga to‘g‘ri keladi; aynan o‘sha Muqaddas Yozuv parchasida Miller o‘z kashfiyotini qilgan edi. O‘sha haqiqatni rad etish haqiqatni sevmaslikning dalilidir, va bunday isyon Muqaddas Ruhning olib qo‘yilishiga hamda Shaytonning nopok ruhining topshirilishiga olib keladi; Pavlus buni kuchli adashish deb ataydi.

Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.

Xuddi “vahiyni barpo etadigan” “sening xalqing ichidagi qaroqchilar” kabi, “kundalik” ham butparast Rimning timsolidir. Ikkinchi Salonikaliklar maktubi kontekstida Pavlus shuni ta’lim beradiki, ikkinchi bobdagi xabarning rad etilishi, bunday qiluvchilarning haqiqatni sevmayotganliklarining dalilidir. Bobda ifodalangan haqiqatni sevmaganlari uchun ular kuchli adashishga topshiriladilar.

All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.

Barcha payg‘ambarlar oxirgi kunlarga murojaat qilmoqda, va ushbu maqoladagi avvalgi ilhomlantirilgan parchalar Muqaddas Ruhning to‘kilishi davrida haqiqatni sevmaydiganlar ustiga kuchli adashish kelishini ko‘rsatadi. Bir toifa moyni qabul qilmoqda, boshqa toifa esa kuchli adashishni qabul qilmoqda.

The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:

Muqaddas Ruh to‘kiladi — ayni o‘sha tarix davomida, ya’ni Muqaddas Ruh 2001-yil 11-sentabrdan yaqin orada keladigan yakshanba qonunigacha bo‘lgan muhrlanish davrining ikki sinov davrida ochib berilayotgan bilimning ortishini rad etuvchilardan olib qo‘yilayotgan paytda. Oldingi bir parchani takrorlab aytamiz:

> “Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

> “Oxirgi kunlarga nazar tashlar ekan, o‘sha cheksiz qudrat shunday deydi: najot topishlari uchun ‘haqiqat sevgisini qabul qilmaganlar’ haqida, ‘Shu sababli Xudo ularga kuchli adashishni yuboradi, toki ular yolg‘onga ishonsinlar; haqiqatga ishonmay, balki nohaqlikdan zavqlanganlarning hammasi hukm qilinsin.’ Ular Uning Kalomi ta’limotlarini rad etganlari bois, Xudo O‘z Ruhini ulardan tortib oladi va ularni o‘zlari sevgan aldovlarga tashlab qo‘yadi.” Early Writings, 46.

Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.

Satr ustiga satr tarzida, Doniyor oxirgi kunlarda vahiyni o‘rnatadiganlar sening xalqingning qaroqchilari ekanini o‘rgatadi, (bu Rimning ramzidir). Qaroqchilar, shuningdek, “kundalik” sifatida ham ifodalanadi. Sulaymon oxirgi kunlarda vahiyga ega bo‘lmaganlar halok bo‘lishini, ya’ni yalang‘och bo‘lishini o‘rgatadi. Yalang‘och qilinmoq Laodikiyalik bo‘lishdir, Laodikiyalik esa nodon bokiradir.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Aqilsiz bokira qizlar bilan ifodalangan Jamoatning holati, shuningdek, Laodikeya holati deb ham aytiladi.” Review and Herald, 1890-yil 19-avgust.

To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.

Yarim Tun nidosi haqidagi xabar kelganda nodon bokira bo‘lib qolish, Yuhanno Vahiy kitobining o‘n oltinchi bobida “yalang‘ochligingning uyati” deb qayd etgan holatni namoyon etishdir. Yuhannoning oltinchi ofatdagi ogohlantirishi, 1989-yildan buyon dunyoni Armageddonga olib borish jarayonida bo‘lgan ajdarho, maxluq va soxta payg‘ambardan iborat uch karra ittifoqqa taalluqlidir.

Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.

Pavlusning Ikkinchi Salonikaliklarga maktubidagi xabari shunchaki butparast Rimning Doniyor tomonidan “kundalik” sifatida ifodalangani haqida emas, balki bu bob butparast Rimning papalik Rimi bilan bo‘lgan munosabatini ta’kidlamoqdadir. Butparast Rim milodiy 538-yilda gunoh odamini yer yuzining taxtiga chiqishdan to‘sib turdi. Butparast Rim olib tashlangach esa, “qonunsizlik siri”, ya’ni Rim papasi bo‘lgan “o‘sha yovuz” oshkor bo‘ladi. Bu bobda Pavlus butparast va papalik Rimi o‘rtasidagi muayyan bashoratli munosabatni ko‘rsatib bermoqda. Bu bobning ta’limotini rad etish — haqiqatni rad etib, kuchli aldanishga qabul bo‘lish demakdir.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.

> Hech kim sizlarni hech bir yo‘l bilan aldamasin; chunki o‘sha kun avval murtadlik yuz bermaguncha va gunoh odami — halokat o‘g‘li — oshkor bo‘lmaguncha kelmaydi. U Xudo deb atalgan yoki sajda qilinadigan hamma narsaga qarshi turadi va o‘zini ulardan yuqori ko‘taradi; hatto o‘zini Xudo deb ko‘rsatib, Xudoning ma’badida Xudo sifatida o‘tiradi. Men hali sizlar bilan bo‘lganimda, bu narsalarni sizlarga aytganim yodingizda yo‘qmi? Endi esa uning o‘z vaqtida oshkor bo‘lishi uchun nima uni tiyib turganini bilasizlar. Zero, qonunsizlikning siri allaqachon amal qilmoqda; faqat hozir tiyib turgan Zot yo‘ldan olinmaguncha, uni tiyib turadi. Shunda o‘sha fosiq oshkor bo‘ladi; Rabbimiz uni O‘z og‘zining nafasi bilan yo‘q qiladi va O‘z kelishining porlashi bilan halok etadi. Uning kelishi shaytonning amali bo‘yicha har qanday qudrat, alomatlar va yolg‘on mo‘jizalar bilan, halokatga uchrayotganlarda esa nohaqlikning har turli aldovlari bilan bo‘ladi; chunki ular najot topishlari uchun haqiqat sevgisini qabul qilmadilar. Shu sababli Xudo ularga kuchli adashishni yuboradi, toki ular yolg‘onga ishonsinlar; toki haqiqatga ishonmay, nohaqlikdan zavq olganlarning hammasi hukmga mahkum bo‘lsin. 2 Thessalonians 2:3–12.

Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.

Nega bu oxirzamondagi odamlar “mahkum etilgan”? Nega ularga “kuchli adashtirish” yuborilgan? Nega ular “halok bo‘ladi” va shu tariqa o‘z yalang‘ochliklarining sharmandaligini oshkor etadi? Matnda aytilishicha, buning sababi shuki, ular haqiqatni sevmaydilar; bobda bayon etilgan haqiqat esa shuni ko‘rsatadiki, Muqaddas Kitob bashoratidagi to‘rtinchi shohlik bo‘lgan butparast Rim, Muqaddas Kitob bashoratidagi beshinchi shohlik bo‘lgan papalik Rimining butparastlik olib tashlanmaguncha taxtga ko‘tarilishiga to‘sqinlik qilgan bo‘lur edi.

The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.

Bobda aniqlangan butparast Rim va papalik Rimi o‘rtasidagi munosabat, Yuhanno tomonidan Pergam jamoati bilan Tiyatira jamoati o‘rtasidagi munosabat orqali ham aniqlanadi. Pergam butparast Rimga mos keladi, Tiyatira esa papalik Rimidir. Pavlus va Yuhanno, Doniyor kitobi singari, bu ikki hokimiyat o‘rtasidagi munosabatga ikki guvohlikni taqdim etadilar.

In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.

Doniyor kitobida butparast Rim bilan papalik Rim o‘rtasidagi munosabat qayta-qayta bayon etilgan. Doniyorning ikkinchi bobida bu temirning loyqa gil bilan aralashuvi orqali tasvirlangan. Doniyorning yettinchi bobida esa butparast Rim ham, papalik Rim ham “boshqacha” shohliklar sifatida ko‘rsatiladi, va Doniyorning ikkinchi bobi bu ikki hokimiyatni aralashma sifatida tasvirlasa-da, yettinchi bob papalik hokimiyatning butparast Rimning o‘n shoxli shohligidan chiqib kelishini aniqlab beradi. Doniyorning sakkizinchi bobida to‘qqizinchi oyatdan o‘n ikkinchi oyatgacha bo‘lgan kichik shox har ikki bosqichidagi Rimdir. To‘qqizinchi va o‘n birinchi oyatlarda kichik shox erkak jinsida ifodalangan bo‘lib, shu tariqa butparast Rimni ko‘rsatadi, o‘ninchi va o‘n ikkinchi oyatlarda esa kichik shox ayol jinsida ifodalangan bo‘lib, shu tariqa papalik Rimni ko‘rsatadi.

In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.

Doniyor kitobining sakkizinchi bobi, o‘n uchinchi oyatida majusiy Rim va papalik Rimi vayron qiluvchi ikki kuch sifatida tasvirlangan. Majusiy Rim vayron qiluvchi “kundalik” kuchdir, papalik Rimi esa vayron qiluvchi gunohkorlikdir. O‘n birinchi bob, o‘ttiz birinchi oyatda majusiy Rimning vayron qiluvchi “kundalik” kuchi vayron qiluvchi jirkanchlik kuchini, ya’ni papalik hokimiyatini o‘rnatadi. O‘n ikkinchi bob, o‘n birinchi oyatda papalikning vayron qiluvchi jirkanchlik kuchini o‘rnatish uchun majusiy Rimning vayron qiluvchi “kundalik” kuchi olib tashlanadi.

The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.

Rimning vayron qiluvchi ikki hokimiyatining o‘zaro munosabati Doniyor va Vahiy kitoblarining asosiy mavzusidir, va aynan shu munosabatni Pavlus, agar kishi yolg‘onga ishonish natijasida hosil bo‘ladigan kuchli aldovdan qochmoqchi bo‘lsa, sevishi lozim bo‘lgan haqiqat sifatida ta’riflaydi. Xudo hech qachon ortiqcha takror qilmaydi, va butparast Rim bilan papalik Rimining o‘zaro munosabatining har bir tasviri bu mavzu yuzasidan o‘ziga xos alohida guvohlikni taqdim etadi; biroq oxirgi kunlarda Rimning timsolini rad etish, kechki yomg‘irni rad etib, uning o‘rniga kuchli aldovni qabul qilish demakdir. Bu abadiy ravishda yalang‘och Laodikiya jamoati sifatida tanilish demakdir.

The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.

Laodikean adventist tarixchilari, garchi Uilyam Millerning o‘rni va xizmatiga hech qanday muqaddas hurmat namoyon etmasalar-da, uning butparast va papalik Rim o‘rtasidagi munosabatni anglagani uning “barcha” bashoratli tatbiqlarini qurgan bashoratli tuzilma bo‘lganini e’tirof etadilar. Jabroil va boshqa farishtalar Millerga butparast va papalik Rim o‘rtasidagi munosabatni tushunishga yo‘l ko‘rsatdilar, biroq u o‘z tarixiy qarashida Rimni ajdarho, hayvon va soxta payg‘ambardan iborat uch tomonlama bir mavjudot sifatida ko‘rmadi.

In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.

Uning davrida Amerika Qo‘shma Shtatlari hali soxta payg‘ambar sifatidagi vazifasini boshlamagan edi, chunki Amerika Qo‘shma Shtatlarining protestantlari 1844-yilgacha Rimning qizlariga aylanmagan edilar, Millerning asosiy ishi esa allaqachon 1842-yil may oyida tayyorlangan 1843-yilgi jadvalga joylashtirilgan edi.

In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”

1989-yilda Doniyor kitobining o‘n birinchi bobi oxiridagi so‘nggi olti oyat muhrdan ochildi va o‘sha davr uchun xabarchi o‘n birinchi bobning qirqinchi oyatidan qirq beshinchi oyatigacha bo‘lgan qismda bashoratli faoliyati namoyon bo‘ladigan uchta kuch borligini anglab yetdi. Qirqinchi oyatdagi janub shohi — ajdarho qudratidir; shimol shohi esa oyat boshida, 1798-yilda, Napoleon davridagi Fransiyaning ajdarho qudrati qo‘li bilan halokatli yarasi yetkazilgan papalik qudratidir. Shu oyatda papalik qudrati o‘zining halokatli yarasini tuzatish ishini boshlaydi. 1989-yilda shimol shohi o‘shanda janub shohiga aylangan Sovet Ittifoqining ajdarho qudratiga qarshi javob zarbasini beradi. Katolitsizmning mahluqi Sovet Ittifoqiga qarshi javob qaytarganida, u Vahiy kitobining o‘n oltinchi bobidagi soxta payg‘ambar bo‘lgan Qo‘shma Shtatlarning vakil lashkari bilan keldi. Janubning ajdarho shohi, shimolning mahluq shohi hamda aravalar, otlilar va kemalarning soxta payg‘ambari — bularning barchasi qirqinchi oyatda tasvirlangan, va bashoratli chiziq qirq beshinchi oyatda yakun topadi, o‘shanda papalik qudrati “o‘z nihoyasiga keladi va unga yordam beruvchi bo‘lmaydi.”

Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.

Vahiy kitobining o‘n oltinchi bobidagi Armageddon Masihning qaytishidan oldin keladigan insoniyat isyonini ko‘rsatadigan ramziy geografik hududdir. Armageddon bir ramzdir; bu so‘z ikki so‘zdan tuzilgan: “Har” — tog‘ degani, “Megiddo” esa Yizril vodiysidir. Yuhannoning Megiddo vodiy bo‘lsa-da, uni tog‘ bilan birlashtirgani, bashorat tadqiqotchisiga Armageddon geografik ishorani o‘z ichiga olgan ramz ekanini bildiradi, chunki Yizril vodiysida hech qanday tog‘ yo‘q.

The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.

Yizril vodiysi uch dengiz (O‘rta Yer dengizi, Jalila dengizi va O‘lik dengiz) hamda Quddus orasida joylashgan. U Isroilning shimoliy qismida nisbatan markaziy o‘rinda bo‘lib, bu uch suv havzasi va Quddus uning atrofida turli yo‘nalishlarda joylashgandir. Doniyor kitobining o‘n birinchi bobi qirq beshinchi oyatida shimol shohi yordam beruvchi hech kim bo‘lmagan holda o‘z nihoyasiga yetishi bayon etiladi, va bu oyat uning geografik nihoyasini dengizlar bilan Quddusning ulug‘vor muqaddas tog‘i orasida deb ko‘rsatadi. Doniyor kitobining o‘n birinchi bobi qirqinchi oyati papalik hokimiyatining o‘limli yarasining tuzalishi va uning oxir-oqibatdagi intihosining mavzusi bo‘lgan uch hokimiyatni tanishtiradi.

The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.

Oyatlardagi birinchi ibora oxirzamon vaqtini 1798 yilda belgilaydi; o‘sha vaqtda papalik halokatli yarasini oldi, qirq beshinchi oyat esa uning doimiy halokatli yarasini ko‘rsatadi. Papalik hokimiyatining birinchi va oxirgi o‘limi orasidagi bashoratli tarix insoniyatning isyonini ochib beradi; ular papalik hokimiyatining ustunligini qayta tiklayotgan paytda, uning halokatli yarasi papalik hokimiyatining yakuniy halokatidan oldin bitkaziladi. Bu olti oyat haqiqatning muhrini ko‘tarib turadi, chunki boshlanishi ham, oxiri ham papalik hokimiyatining o‘limidir, o‘rtadagi oyatlar esa birinchi halokatli yara bitkazilayotgan paytdagi insoniyat isyonidir.

Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.

Millerga osmondagi farishtalar tomonidan majusiy Rim bilan papalik Rimining o‘zaro munosabati haqida nur berildi. Millerning bashoratli namuna haqidagi tushunchasi uchun kalit bo‘lib, u barcha bashoratga oid qo‘llanmalarida foydalangan narsa, Ikkinchi Salonikaliklardagi “kundalik” edi. O‘sha bobdagi “kundalik” — majusiy Rimdir; aynan shu narsa William Miller anglagan vahiy manzarasini o‘rnatdi, chunki o‘n birinchi bobning o‘n to‘rtinchi oyatidagi “sening xalqingning talonchilari” bo‘lgan Rim vahiy manzarasini o‘rnatadi.

The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.

1989-yilda bilimning ortishini anglash uchun ko‘tarilgan xabarchi Rimning uch qirrali tabiatini angladi. Miller birinchi va ikkinchi farishtalarning xabarchisi edi va u dunyoga taqdim etgan vahiy-ni o‘rnatish uchun Rimning birinchi va ikkinchi ko‘rinishlarini tushungan edi. Uchinchi farishtaning xabarchisi esa, dunyoga e’lon qilish uchun o‘ziga berilgan vahiy-ni o‘rnatish maqsadida Rimning uchala ko‘rinishini ham anglab yetdi.

The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.

Rimning birinchi zohir bo‘lishi majusiy Rim edi. Majusiy Rimdan ikkinchi zohir bo‘lish — papalik Rimi chiqdi. Dastlabki ikki zohir bo‘lishdan zamonaviy Rim — ajdarho, maxluq va soxta payg‘ambarning uch tomonlama ittifoqi kelib chiqdi.

We will continue the line of the controversy of “the daily” in Advent history in the next article.

Keyingi maqolada biz Advent tarixidagi “doimiy” haqidagi bahs-munozara yo‘nalishini davom ettiramiz.

> “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.

> «Yuzaning ostini ko‘radigan, barcha insonlarning qalbini o‘qiydigan Zot buyuk nurga ega bo‘lganlar haqida shunday deydi: “Ular o‘zlarining axloqiy va ruhiy ahvollari tufayli qayg‘uga tushmayaptilar va dahshatga kelmayaptilar.” Ha, ular o‘z yo‘llarini o‘zlari tanladilar, va ularning joni o‘z jirkanchliklaridan zavqlanadi. “Men ham ularning adashishlarini tanlayman va qo‘rqqan narsalarini ularning boshiga keltiraman; chunki Men chaqirganimda, hech kim javob bermadi; Men so‘zlaganimda, ular quloq solmadilar; balki ko‘z o‘ngimda yovuzlik qildilar va Men xush ko‘rmagan narsani tanladilar.” “Xudo ularga kuchli aldanishni 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.’

> “Samoviy Ustoz so‘radi: ‘Aqlni aldab, yo‘ldan ozdiradigan bundan ham kuchliroq qanday bir xomxayol bo‘lishi mumkin: siz to‘g‘ri poydevor ustiga qurayotganingiz va Xudo ishlaringizni qabul qilayotgani da’vosi, holbuki aslida siz ko‘p narsalarni dunyoviy siyosatga muvofiq amalga oshirib, Yahovaga qarshi gunoh qilayotgan bo‘lsangiz? Oh, bu buyuk bir aldanish, maftunkor bir xomxayoldirki, haqiqatni bir vaqtlar bilgan odamlar taqvodorlikning kuchi va Ruhini uning shakli bilan adashtirganlarida; o‘zlarini boyigan, mol-dunyosi ko‘paygan va hech narsaga muhtoj emasmiz, deb o‘ylaganlarida, holbuki aslida ular hamma narsaga muhtoj bo‘lsalar, u tafakkurlarni egallab oladi.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Xudo o‘z kiyimlarini dog‘siz saqlab kelayotgan sodiq xizmatkorlariga nisbatan o‘zgargani yo‘q. Ammo ko‘plar: ‘Tinchlik va omonlik’, deb faryod qilmoqdalar, holbuki to‘satdan halokat ularning ustiga kelmoqda. Agar puxta tavba bo‘lmasa, agar insonlar iqror orqali qalblarini kamtar qilmasalar va haqiqatni Isodagi holicha qabul qilmasalar, ular hech qachon osmonga kirmaydilar. Saflarimizda poklanish yuz berganida, biz endi o‘zimizni boy, mol-dunyoga to‘lib-toshgan, hech narsaga muhtoj emasmiz, deb maqtanib, xotirjam yotmaymiz.

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Kim haqqoniy ravishda shunday deya oladi: ‘Bizning oltinimiz olovda sinalgandir; kiyimlarimiz dunyo tomonidan dog‘lanmagan’? Men Muallimimizning go‘yo solihlik deb ataluvchi kiyimlarga ishora qilayotganini ko‘rdim. U ularni yechib tashlab, ostidagi ifloslikni fosh etdi. So‘ng U menga dedi: ‘Ularning o‘zlarining iflosligi va fe’l-atvorining chirkinligini riyokorona tarzda qanday berkitib qo‘yganlarini ko‘rmayapsanmi? “Sodiq shahar qanday qilib fohishaga aylandi!” Otamning uyi savdo-sotiq uyiga, ilohiy huzur va ulug‘vorlik tark etgan bir maskanga aylantirilgan! Shu sababli zaiflik bor, kuch esa yetishmaydi.’” Testimonies, 8-jild, 249, 250.

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