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# Laodicea - Number Four

Laodikiya — To‘rtinchi raqam

Overlapping Histories

Ustma-ust tushadigan tarixlar

Author

Jeff Pippenger

Published

September 1, 2023

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The aspect which I pointed out that Stephen Haskell probably did not see, though he upheld by his recognition of the truths which bring to light this fact, is that in the history at the end of ancient Israel, you simultaneously find the beginning of modern Israel overlapping the same historical period. When Christ was confirming the covenant with many for one week (twenty-five hundred and twenty days), ancient Israel was living out the experience of Laodicea, on the verge of being spewed out of the mouth of the Lord. Simultaneously modern Israel was living out the experience of Ephesus. Laodicea of ancient Israel was being scattered and Ephesus of modern Israel was being gathered in the very same history.

Men ko‘rsatib o‘tgan, ehtimol, Stiven Xaskell ko‘rmagan, biroq bu haqiqatni yoritib beradigan haqiqatlarni tan olgani orqali bilvosita tasdiqlagan jihat shundan iboratki, qadimgi Isroilning oxiridagi tarixda siz ayni bir tarixiy davr ustma-ust tushgan holda zamonaviy Isroilning boshlanishini ham bir vaqtda topasiz. Masih ko‘plar bilan ahdni bir hafta (ikki ming besh yuz yigirma kun) davomida tasdiqlab turgan paytda, qadimgi Isroil Laodikiya tajribasini boshdan kechirayotgan edi, ya’ni Rabbiyning og‘zidan tuflab chiqarilish arafasida edi. Ayni paytda zamonaviy Isroil Efes tajribasini boshdan kechirayotgan edi. Qadimgi Isroilning Laodikiyasi tarqatib yuborilayotgan, zamonaviy Isroilning Efesi esa xuddi o‘sha tarixning o‘zida yig‘ib olinayotgan edi.

And “yes” if you are wondering, I am aware that the week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, which began at His baptism and ended with the stoning of Stephen was not a literal twenty-five hundred and twenty days, but prophetically it most definitely was, for prophetically a year equals three hundred and sixty days. Three hundred and sixty days multiplied by seven is twenty-five hundred and twenty days, and “the dead center” of that prophetic week is the cross. Prophetically Christ placed the cross, dead center of the prophetic period of twenty-five hundred and twenty days, thus showing that the “seven times” of Leviticus twenty-six is established and upheld by the cross of Christ. It is not an accident that when Sister White teaches, as she does that both of Habakkuk’s sacred tables; the 1843 and 1850 chart have the twenty-five hundred and twenty year prophecy in the very center of the chart, and both charts have the cross dead center of that illustration.

Va agar siz hayron bo‘layotgan bo‘lsangiz, “ha”, men Masihning Doniyorning to‘qqizinchi bobidagi bashoratning bajo kelishida ahdni tasdiqlagan haftasi — Uning cho‘qintirilishi bilan boshlanib, Istefonning toshbo‘ron qilinishi bilan yakunlangan o‘sha hafta — so‘zma-so‘z ikki ming besh yuz yigirma kun bo‘lmaganini bilaman; ammo bashorat nuqtayi nazaridan u, shubhasiz, aynan shunday bo‘lgan, chunki bashoratda bir yil uch yuz oltmish kunga tengdir. Uch yuz oltmish kunni yettiga ko‘paytirsangiz, ikki ming besh yuz yigirma kun bo‘ladi, va o‘sha bashoratli haftaning “mutlaq markazi” xochdir. Bashoratli ma’noda Masih xochni ikki ming besh yuz yigirma kunlik bashoratli davrning aynan markaziga qo‘ydi; shu orqali Levilar yigirma oltinchi bobidagi “yetti vaqt” Masihning xochi tomonidan belgilab qo‘yilganini va mustahkam tutilganini ko‘rsatdi. Sister White, Habakkukning har ikkala muqaddas jadvali — 1843 va 1850 yilgi chart — ikkalasida ham ikki ming besh yuz yigirma yillik bashorat chartning aynan markazida joylashganini o‘rgatganida, va har ikkala chartda ham o‘sha tasvirning aynan markazida xoch turganida, bu tasodif emas.

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> “Muqaddas Kitob insonlarga bu hayotga ham, kelajak hayotga ham munosib bo‘lish uchun anglashlari zarur bo‘lgan barcha tamoyillarni o‘z ichiga oladi. Va bu tamoyillar hamma tomonidan tushunilishi mumkin. Uning ta’limotini qadrlash ruhiga ega bo‘lgan hech kim Muqaddas Kitobdan biror parchani o‘qib, undan qandaydir foydali fikr olmasdan qolmaydi. Ammo Muqaddas Kitobning eng qimmatli ta’limoti vaqti-vaqti bilan yoki uzviy bog‘lanmagan holdagi tadqiq orqali qo‘lga kiritilmaydi. Undagi buyuk haqiqatlar tizimi shoshqaloq yoki beparvo o‘quvchi anglay oladigan tarzda bayon etilmagan. Uning ko‘plab xazinalari yuzadan ancha chuqurda yotadi va ularga faqat tirishqoq izlanish hamda uzluksiz sa’y-harakat bilan erishish mumkin. Buyuk yaxlitlikni tashkil etuvchi haqiqatlar izlab topilishi va yig‘ib olinishi kerak, ‘bu yerda ozgina, u yerda ozgina’. Ishayo 28:10.”

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “Shunday qilib tadqiq etilib va bir joyga jamlanganda, ular bir-biriga mutlaqo mukammal mos kelishi ayon bo‘ladi. Har bir Injil boshqalarini to‘ldiradi, har bir bashorat boshqasining sharhi bo‘ladi, har bir haqiqat esa boshqa bir haqiqatning rivojidir. Yahudiy diniy tuzumining timsollari xushxabar orqali ravshan bo‘ladi. Xudoning Kalomidagi har bir tamoyilning o‘z o‘rni, har bir voqeaning o‘z ahamiyati bor. Va butun tuzilma, ham niyatida, ham ijrosida, o‘z Muallifiga guvohlik beradi. Bunday tuzilmani Cheksiz Zotning ongidan boshqa hech qanday aql na tasavvur qila olar, na bunyod eta olar”. Education, 123.

Along with the principle that each of the seven churches are repeated in Millerite history and also our history is another important principle early Adventism acknowledged. That principle demonstrates that “internal and external” prophetic lines of the same history is employed by the Holy Spirit to convey truth. Miller recognized this and directly taught it. He correctly taught that the seven seals of Revelation represent a parallel history to the churches, but in that parallel illustration the seals represent an external and the churches an internal truth of the identical history. Uriah Smith also addresses this principle and employs the words “internal” and “external” which seems to me to be the best way to express the two parallel lines.

Yetti jamoatning har biri Milleriylar tarixida, shuningdek bizning tariximizda ham takrorlanadi, degan tamoyil bilan bir qatorda, ilk Adventizm e’tirof etgan yana bir muhim tamoyil ham bor. Bu tamoyil Muqaddas Ruh ayni bir tarixning “ichki va tashqi” bashoratli chiziqlaridan haqiqatni yetkazish uchun foydalanishini ko‘rsatadi. Miller buni anglagan va bevosita shunday ta’lim bergan. U Vahiy kitobidagi yetti muhr jamoatlarga parallel bo‘lgan bir tarixni ifodalaydi, deb to‘g‘ri ta’lim bergan, biroq o‘sha parallel tasvirda muhrlar ayni bir tarixning tashqi haqiqatini, jamoatlar esa ichki haqiqatini ifodalaydi. Uriah Smith ham bu tamoyilga to‘xtaladi va “ichki” hamda “tashqi” so‘zlarini qo‘llaydi; meningcha, bu ikki parallel chiziqni ifodalashning eng yaxshi usuli shudir.

> “The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.

> “Muhrlar Vahiy kitobining 4-, 5- va 6-boblarida e’tiborimizga havola qilinadi. Bu muhrlar ostida taqdim etilgan manzaralar Vahiy 6-bobda va Vahiy 8-bobning birinchi oyatida ko‘rsatib berilgan. Ular, ravshanki, ushbu inoyat davrining boshlanishidan Masihning kelishigacha jamoat bilan bog‘liq bo‘lgan voqealarni qamrab oladi.

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> “Yetti jamoat jamoatning ichki tarixini taqdim etar ekan, yetti muhr uning tashqi tarixidagi buyuk voqealarni ko‘z oldiga keltiradi.” Uriah Smith, The Biblical Institute, 253.

We will now begin our consideration of the seven churches. It is important to recognize that the first two churches and then again, the third and fourth church have a “cause and effect” relationship that demands that they be considered together. Smyrna is the church that represents those that are persecuted by Rome, and Ephesus was the church that carried the gospel to the entire world.

Endi biz yetti jamoat haqidagi ko‘rib chiqishimizni boshlaymiz. Birinchi ikki jamoat, shuningdek, uchinchi va to‘rtinchi jamoat o‘rtasida ularni birgalikda ko‘rib chiqishni talab etadigan “sabab va oqibat” munosabati mavjudligini anglash muhimdir. Smirna Rim tomonidan quvg‘in qilinganlarni ifodalovchi jamoatdir, Efes esa xushxabarni butun dunyoga yetkazgan jamoat edi.

> “It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.

> “Shogirdlar birinchi marta aynan Antioxiyada masihiylar deb ataldilar. Bu nom ularga berilgan edi, chunki Masih ularning voizliklari, ta’limotlari va suhbatlarining bosh mavzusi edi. Ular Uning yer yuzidagi xizmati kunlarida yuz bergan voqealarni, shogirdlari Uning shaxsiy huzuridan baraka topgan o‘sha kunlarni, tinmay qayta-qayta hikoya qilar edilar. Ular Uning ta’limotlari va shifo berish mo‘jizalari haqida charchamasdan to‘xtalar edilar. Qaltiragan lablar va ko‘zlaridagi yosh bilan ular Uning bog‘dagi iztirobi, xiyonatga uchrashi, sud qilinishi va qatl etilishi haqida, dushmanlari tomonidan Unga yetkazilgan haqorat va qiynoqlarga U qanday sabr-toqat va kamtarlik bilan chidadi, hamda Uni quvg‘in qilganlar uchun qanday ilohiy rahm-shafqat bilan ibodat qilgani haqida so‘zlar edilar. Uning tirilishi va osmonga ko‘tarilishi, shuningdek, yiqilgan inson uchun Vositachi sifatida osmonda olib borayotgan xizmati ular mamnuniyat bilan to‘xtaladigan mavzular edi. Butparastlar ularni masihiylar deb atashlari bejiz emas edi, chunki ular Masihni va’z qilar va ibodatlarini U orqali Xudoga yo‘llar edilar.”

> “It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.

> “Ularga Masihiy degan nomni bergan Xudoning O‘zi edi. Bu — Masihga o‘zlarini bog‘laydiganlarning barchasiga berilgan shohona nomdir. Yoqub keyinroq aynan shu nom haqida shunday yozgan: ‘Boylar sizlarga zulm qilmayaptimi va sizlarni hukm kursilari oldiga sudrab bormayaptimi? Sizlar atalgan o‘sha munosib nomni ular kufr bilan haqorat qilmayaptimi?’ Yoqub 2:6, 7. Butrus esa shunday degan: ‘Agar kimdir Masihiy sifatida azob cheksa, uyalmasin; balki shu ishda Xudoni ulug‘lasin.’ ‘Agar Masihning nomi uchun haqorat qilinsangiz, baxtlisizlar; chunki ulug‘vorlik va Xudoning Ruhi sizlarning ustingizda turibdi.’ 1 Butrus 4:16, 14.” Havoriylarning ishlari, 157.

The Ephesus church represented the early church that lived “godly in Christ Jesus” which is a “cause” that always produces an “effect.”

Efes jamoati “Masih Isoda taqvodor” yashagan ilk jamoatni ifoda etar edi; bu esa doimo bir “natija”ni yuzaga keltiradigan bir “sabab”dir.

> Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:12.

> Darhaqiqat, Masih Iso ichida taqvodor yashashni istaganlarning barchasi quvg‘inga duchor bo‘ladilar. 2 Timo‘tiy 3:12.

The godliness of the Ephesian church brought about the persecution represented by the church of Smyrna. The two churches represent a cause and an effect relationship, and the effect demands to be preceded by a cause. The persecution of the Sunday law crisis is instigated by a manifestation of what Sister White calls “primitive godliness.” A godliness that has been illustrated in past, or primitive histories.

Efes jamoatining taqvodorligi Smirna jamoati orqali ifodalangan quvg‘inni yuzaga keltirdi. Bu ikki jamoat sabab va oqibat munosabatini ifodalaydi, va oqibatdan oldin, albatta, sabab bo‘lishi talab etiladi. Yakshanba qonuni inqirozi davridagi quvg‘in Opa Uayt “ibtidoiy taqvodorlik” deb atagan narsaning namoyon bo‘lishi bilan qo‘zg‘atiladi. Bu o‘tmishdagi, ya’ni ibtidoiy tarixlarda tasvirlangan taqvodorlikdir.

> “Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.

> “Imon va taqvodagi keng tarqalgan tanazzulga qaramay, bu jamoatlarda Masihning haqiqiy izdoshlaridir bor. Xudoning hukmlari yer yuziga yakuniy ravishda tashrif buyurishidan oldin, Rabbimiz xalqining orasida shunday bir ibtidoiy xudojo‘ylik uyg‘onishi bo‘ladiki, unga o‘xshashi havoriylar zamonidan beri ko‘rilmagan. Xudoning Ruhi va qudrati Uning farzandlari ustiga to‘kiladi. O‘sha paytda ko‘plar bu dunyoga bo‘lgan muhabbat Xudoga va Uning Kalomiga bo‘lgan muhabbatning o‘rnini egallagan jamoatlardan o‘zlarini ajratadilar. Ruhoniylar ham, oddiy xalq ham bo‘lgan ko‘plar, Rabbimizning ikkinchi kelishiga bir xalqni tayyorlash uchun Xudo ayni shu vaqtda e’lon qildirishni iroda etgan ulug‘ haqiqatlarni mamnuniyat bilan qabul qiladilar. Jonlarning dushmani bu ishga to‘sqinlik qilishni istaydi; va bunday bir harakatning vaqti kelishidan oldin, u soxtasini kiritish orqali uni oldini olishga urinadi. U o‘zining aldovchi qudrati ostiga keltira oladigan jamoatlarda Xudoning maxsus barakasi to‘kilayotgandek qilib ko‘rsatadi; u yerda buyuk diniy qiziqish deb hisoblanadigan narsa namoyon bo‘ladi. Son-sanoqsiz kishilar Xudo ular uchun ajoyib tarzda ish ko‘rayotganidan shodlanadilar, holbuki bu ish boshqa bir ruhnikidir. Diniy niqob ostida Shayton o‘z ta’sirini nasroniy olami bo‘ylab yoyishga intiladi.” The Great Controversy, 464.

The Midnight Cry of the “last days” is the revival of “primitive godliness” identified in the passage. It’s a revival that occurs in a movement, not a church. The history Sister White employs to describe the revival is the history of “apostolic times,” which is represented by the church of Ephesus. That revival will produce “persecution.”

“Oxirgi kunlar”ning Yarim tun faryodi ushbu parchada aniqlangan “ibtidoiy taqvodorlik”ning tiklanishidir. Bu tiklanish jamoatda emas, balki bir harakat ichida yuz beradi. Opa Uayt bu tiklanishni tasvirlash uchun qo‘llagan tarix “havoriylik zamonlari” tarixidir, bu esa Efes jamoati orqali ifodalangan. O‘sha tiklanish “ta’qib”ni keltirib chiqaradi.

> “Many will be imprisoned, many will flee for their lives from cities and towns, and many will be martyrs for Christ’s sake in standing in defense of the truth.” Selected Messages, book 3, 397.

> “Ko‘plar qamoqqa tashlanadi, ko‘plar shahar va qishloqlardan jonini saqlab qolish uchun qochadi, va ko‘plar haqiqatni himoya qilib turganlari uchun Masih yo‘lida shahid bo‘ladilar.” Selected Messages, 3-kitob, 397.

The “life of Christ on earth” in the next passage represents the beginning of the church of Ephesus, but it also typifies the history of Laodicean Adventism at the end of the world.

Keyingi parchadagi “Masihning yerdagi hayoti” Efes jamoatining boshlanishini ifodalaydi, ammo u ayni paytda dunyoning oxiridagi Laodikiya Adventizmi tarixining ham timsolidir.

> “‘Judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter. Yea, truth faileth; and he that departeth from evil maketh himself a prey.’ Isaiah 59:14, 15. This was fulfilled in the life of Christ on earth. He was loyal to God’s commandments, setting aside the human traditions and requirements which had been exalted in their place. Because of this He was hated and persecuted. This history is repeated.” Christ’s Object Lessons, 170.

> “‘Hukm orqaga burib yuborildi, adolat esa uzoqda turibdi; chunki haqiqat ko‘chada yiqildi, to‘g‘rilik esa kira olmaydi. Ha, haqiqat yo‘qolib ketdi; va yovuzlikdan chetga chiqqan kishi o‘zini o‘lja qiladi.’ Ishayo 59:14, 15. Bu Masihning yer yuzidagi hayotida amalga oshdi. U Xudoning amrlariga sodiq bo‘lib, ularning o‘rniga yuksaltirilgan insoniy urf-odatlar va talablarni bir chetga surdi. Shu sababli U nafrat qilindi va quvg‘in qilindi. Bu tarix takrorlanadi.” Masihning masallardan bergan saboqlari, 170.

The experience represented by Ephesus takes place simultaneously to the experience of Laodicea. The quibbling Jews were the Laodiceans of ancient Israel and Christ and His disciples were Ephesians of modern Israel. John the Baptist introduced the church of Ephesus, and he represents the church in the “last days” which is opposed by Laodiceans, who call themselves Jews, but they are not.

Efes bilan ifodalangan tajriba Laodikiya tajribasi bilan bir vaqtda sodir bo‘ladi. Bahschan yahudiylar qadimgi Isroilning Laodikiyaliklari edilar, Masih va Uning shogirdlari esa zamonaviy Isroilning Efesliklari edilar. Yahyo Cho‘mdiruvchi Efes jamoatini boshlab berdi va u o‘zlarini yahudiy deb ataydigan, ammo unday bo‘lmagan Laodikiyaliklar tomonidan qarshilikka uchraydigan “oxirgi kunlar”dagi jamoatni ifodalaydi.

> “The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.

> “Yahyo Cho‘mdiruvchining ishi va oxirgi kunlarda Ilyosning ruhi hamda qudrati bilan xalqni loqaydligidan uyg‘otish uchun maydonga chiqadiganlarning ishi ko‘p jihatdan bir xildir. Uning ishi bu davrda bajarilishi lozim bo‘lgan ishning timsolidir. Masih dunyoni adolat bilan hukm qilish uchun ikkinchi marta kelishi kerak. Dunyoga beriladigan so‘nggi ogohlantirish xabarini ko‘tarib yuruvchi Xudoning xabarchilari, Yahyo Uning birinchi kelishi uchun yo‘l tayyorlagani kabi, Masihning ikkinchi kelishi uchun yo‘l tayyorlashlari kerak. Bu tayyorlov ishida “har bir vodiy ko‘tariladi, har bir tog‘ va tepalik past qilinadi; egri joylar to‘g‘rilanadi, g‘adir-budir joylar tekislanadi”, chunki tarix takrorlanadi va yana bir bor “Egamizning ulug‘vorligi namoyon bo‘ladi, va barcha insonlar buni birgalikda ko‘radilar; chunki Egamizning og‘zi shunday degan.” Southern Watchman, 1905-yil 21-mart.

Ephesus is the “cause” and Smyrna is the “effect.” Pergamos and Thyatira also represent a cause-and-effect relationship. Pergamos is the church of compromise that corrupted Christianity by combining it with paganism. The Christian church fell when it accepted the premise that it was possible for the idolatry of paganism to co-exist within its borders. The emperor Constantine is the symbol of that compromising history, and his prophetic role was to produce the falling away of true Christianity in advance of the papacy being revealed.

Efes — “sabab”, Smirna esa “oqibat”dir. Pergam va Tiyatira ham sabab-oqibat munosabatini ifodalaydi. Pergam — murosaga kelgan jamoat bo‘lib, nasroniylikni butparastlik bilan qo‘shib, uni buzdi. Nasroniy jamoat butparastlikning sanamparastligi o‘z chegaralari ichida birga mavjud bo‘lishi mumkin, degan aqidani qabul qilganida qulab tushdi. Imperator Konstantin ana shu murosakor tarixning timsolidir, va uning bashoratli roli papalik oshkor bo‘lishidan oldin haqiqiy nasroniylikdan qaytishni yuzaga keltirish edi.

> 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, showing 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. 2 Thessalonians 2:3–8.

> Hech kim sizni hech bir yo‘l bilan aldamasin; chunki avval murtadlik yuz bermaguncha va halokat o‘g‘li bo‘lgan gunoh odami oshkor bo‘lmaguncha, o‘sha kun kelmaydi. U Xudo deb atalgan yoki sajda qilinadigan har narsaga qarshi turib, o‘zini ulardan yuqori ko‘taradi; hatto o‘zini Xudo deb ko‘rsatib, Xudoning ma’badida Xudodek o‘tiradi. Men hali sizlar bilan bo‘lganimda, bularni sizlarga aytganimni eslamaysizlarmi? Endi esa sizlar uni o‘z vaqtida oshkor bo‘lishi uchun nima to‘sib turganini bilasizlar. Chunki qonunsizlik siri allaqachon amal qilmoqda; faqat hozir to‘sib turgan zot yo‘ldan olinmaguncha, u to‘sishda davom etadi. Ana shundan keyin o‘sha yovuz oshkor bo‘ladi; Uni Rabbiy O‘z og‘zining ruhi bilan yo‘q qiladi va O‘z kelishining porlashi bilan halok etadi. 2 Salonikaliklarga 2:3–8.

The Pergamos church was the “cause” and Thyatira was the “effect.” The prophet Daniel often presents the history of paganism giving way to papalism, and the falling away that preceded the establishment of the papacy that Paul identified is addressed in Daniel eleven.

Pergam jamoati “sabab” edi, Tiyatira esa “oqibat” edi. Doniyor payg‘ambar ko‘pincha butparastlikning papachilikka o‘rin bo‘shatib berishi tarixini bayon qiladi, va Pavlus ta’kidlagan, papachilikning o‘rnatilishidan oldin yuz bergan murtadlik Doniyorning o‘n birinchi bobida ko‘rib chiqiladi.

> For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30–31.

> Chunki Kittim kemalari unga qarshi keladi; shu bois u g‘amga botadi, qaytib ketadi va muqaddas ahdga qarshi g‘azab qiladi; u shunday qiladi; hatto qaytib kelib, muqaddas ahdni tark etganlar bilan til biriktiradi. Va qo‘shinlar uning tomonida turadi, ular qudrat maskani bo‘lgan muqaddas joyni harom qiladilar, kundalik qurbonlikni to‘xtatadilar va vayron qiluvchi jirkanchlikni o‘rnatadilar. Doniyor 11:30–31.

The church of compromise that fell away before the papal power was revealed into history is represented by Daniel as “them that” forsook “the holy covenant.” After they forsook the covenant, then the papacy, represented by Daniel as the “abomination that maketh desolate,” was placed upon the throne of the earth. Sister White identifies the last six verses of Daniel eleven when she states, the “prophecy in the eleventh of Daniel has nearly reached its complete fulfillment.” The last six verses are the final fulfillment of Daniel eleven, and she teaches that the history represented by those final verses was typified by Daniel 11:30–36, which identifies the historical “cause and effect” represented by Pergamos and Thyatira.

Tarix sahnasida papalik hokimiyati namoyon bo‘lishidan oldin murtadlikka yuz tutgan murosachi jamoat Daniel tomonidan “muqaddas ahd”ni tark etgan “ular” sifatida tasvirlanadi. Ular ahdni tark etganlaridan keyin, Daniel tomonidan “vayron qiluvchi jirkanch narsa” sifatida ifodalangan papalik yer yuzining taxtiga o‘tqazildi. Opa Uayt Danielning o‘n birinchi bobining so‘nggi olti oyatini aniqlab ko‘rsatadi, u shunday deganida: “Danielning o‘n birinchi bobidagi bashorat deyarli to‘la amalga oshib bo‘ldi.” So‘nggi olti oyat Daniel o‘n birinchi bobining yakuniy bajo bo‘lishidir, va u o‘sha yakuniy oyatlarda tasvirlangan tarix Daniel 11:30–36 orqali oldindan timsollanganini ta’lim beradi; bu esa Pergam va Tiyatira orqali ifodalangan tarixiy “sabab va oqibat”ni ko‘rsatadi.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

> “Yo‘qotadigan vaqtimiz yo‘q. Oldimizda og‘ir sinovli zamonlar turibdi. Dunyo urush ruhi bilan junbushga kelgan. Yaqinda bashoratlarda aytilgan kulfat manzaralari yuz beradi. Doniyor kitobining o‘n birinchi bobidagi bashorat deyarli to‘liq amalga oshib bo‘ldi. Bu bashoratning amalga oshishida ro‘y bergan tarixning katta qismi yana takrorlanadi.”

> “In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’

> “Ottizinchi oyatda shunday bir kuch haqida so‘z yuritiladiki, u: ‘30-oyatdan 36-oyatgacha keltirilgan iqtibos.’”

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “Ushbu so‘zlarda tasvirlanganlarga o‘xshash manzaralar sodir bo‘ladi.” Manuscript Releases, 13-son, 394.

The cause-and-effect relationship of Pergamos and Thyatira, as well as the cause-and-effect relationship of Ephesus and Smyrna are repeated in the “last days.” The Protestants of the United States will compromise with idolatry, as represented by Pergamos (the premier sign of idolatry is the worship of the sun), and when they fall away the way is prepared for the man of sin, to once again be prophetically revealed. While the falling away and placing of the papacy on the throne is repeated God will simultaneously be raising up a church typified by Ephesus to carry the message of Daniel and Revelation to the world and the persecution represented by Smyrna will be repeated.

Pergamos va Tyatiraning sabab-oqibat munosabati, shuningdek, Efes va Smirnaning sabab-oqibat munosabati “oxirgi kunlar”da takrorlanadi. Amerika Qo‘shma Shtatlarining protestantlari Pergamos orqali ifodalangan butparastlik bilan murosaga kirishadilar (butparastlikning bosh belgisi — quyoshga sig‘inishdir), va ular murtad bo‘lganlarida, gunoh odami yana bir bor payg‘ambarlik ma’nosida namoyon bo‘lishi uchun yo‘l hozirlanadi. Murtadlik va papalikning taxtga o‘tqazilishi takrorlanayotgan bir paytda, Xudo ayni vaqtda Efes orqali timsollangan bir jamoatni Doniyor va Vahiy xabarini dunyoga yetkazish uchun ko‘tarib chiqaradi va Smirna orqali ifodalangan quvg‘in ham takrorlanadi.

I will address the last three churches after we consider the truth that the first four seals of Revelation are an external line of truth that runs parallel to the internal line of truth represented by the first four churches. As already noted, Uriah Smith states it this way:

Vahiy kitobining dastlabki to‘rt muhrlari birinchi to‘rt jamoat tomonidan ifodalangan ichki haqiqat chizig‘iga parallel ravishda davom etuvchi tashqi haqiqat chizig‘i ekanligi haqidagi haqiqatni ko‘rib chiqqanimizdan keyin, men so‘nggi uch jamoatga murojaat qilaman. Avval ta’kidlanganidek, Uriah Smith buni shunday bayon qiladi:

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> “Yetti jamoat jamoatning ichki tarixini taqdim etsa, yetti muhr uning tashqi tarixidagi buyuk voqealarni ko‘z oldiga keltiradi.” Uriah Smith, The Biblical Institute, 253.

We have shown that the first four churches represent two “cause and effect” relationships that are repeated in the “last days.” Based upon the pioneers of Adventism, but more importantly upon the authority of God’s Word, those four internal histories of the church should have a parallel external history represented by the first four seals. The first and second seals echo the same characteristics of Ephesus and Smyrna, but use a white horse to represent the work of carrying Christianity to the world. It represents the external work of the church, and the second seal represents the blood bath of Smyrna with a red horse.

Biz birinchi to‘rtta jamoat “sabab va oqibat”ning “oxirgi kunlar”da takrorlanadigan ikki munosabatini ifodalashini ko‘rsatdik. Adventizm kashshoflariga, ammo bundan ham muhimrog‘i, Xudoning Kalomi hokimiyatiga asoslanib, jamoatning o‘sha to‘rtta ichki tarixi birinchi to‘rtta muhr ifodalagan tashqi tarixga parallel bo‘lishi kerak. Birinchi va ikkinchi muhrlar Efes va Smirnaning ayni xususiyatlarini aks ettiradi, biroq xristianlikni dunyoga yoyish ishini ifodalash uchun oq ot obrazidan foydalanadi. Bu jamoatning tashqi ishini ifodalaydi, ikkinchi muhr esa qizil ot bilan Smirnaning qonli qirg‘inini ifodalaydi.

> And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. Revelation 6:1–4.

> Men Qoʻzining muhrlardan birini ochganini koʻrdim, va momaqaldiroq tovushidek bir ovozni eshitdim; toʻrtta maxluqotdan biri: «Kel va koʻr», — dedi. Va men qaradim, va mana, oq ot; uning ustida oʻtirganning qoʻlida yoy bor edi; unga toj berildi, va u gʻalaba qilib, yana gʻalaba qozonish uchun yoʻlga chiqdi. U ikkinchi muhrni ochganda, men ikkinchi maxluqotning: «Kel va koʻr», — deganini eshitdim. Va yana bir ot chiqdi, qizil ot; uning ustida oʻtirganga yerdan tinchlikni olib tashlash, odamlarni bir-birini oʻldirishga yoʻl qoʻyish hokimiyati berildi; va unga katta qilich berildi. Vahiy 6:1–4.

Zechariah contains a few passages that directly identify the four horses represented in the first four seals of Revelation. In one of those passages in chapter ten, Zechariah identifies that when the latter rain is poured out “the flock of Judah” which is God’s “house” will be turned into “his goodly horse in the battle.”

Zakariyo kitobida Vahiyning dastlabki to‘rt muhrida ifodalangan to‘rt otni bevosita aniqlab beradigan bir necha parcha mavjud. O‘sha parchalardan birida, o‘ninchi bobda, Zakariyo shuni ko‘rsatadiki, keyingi yomg‘ir yog‘dirilganda Xudoning “uyi” bo‘lgan “Yahudo podasi” “jangda Uning go‘zal otiga” aylantiriladi.

> Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 10:1–3.

> Egangi yomg‘ir paytida Egamizdan yomg‘ir so‘ranglar; shunda Egamiz yorqin bulutlar hosil qiladi va ularga yomg‘ir jala-jalalarini, dalada har bir kishiga o‘t-o‘lan beradi. Chunki butlar behuda so‘zladi, va folbinlar yolg‘onni ko‘rdilar, soxta tushlarni aytdilar; ular behuda tasalli beradilar; shu bois ular podadek yo‘lga tushdilar, cho‘ponsiz bo‘lganlari uchun azob chekkan edilar. Mening g‘azabim cho‘ponlarga qarshi alangalandı, va men echkilarni jazoladim; chunki lashkarlar Egasi O‘z podasi bo‘lgan Yahudo xonadonini yo‘qlab, ularni jangda O‘zining ulug‘vor otidek qildi. Zakariyo 10:1–3.

Ellen White repeatedly identifies that the outpouring of the Holy Spirit at Pentecost typifies the latter rain that is now falling. The work done for the world at Pentecost is represented by the church of Ephesus, and Ephesus causes the persecution represented by Smyrna, which John represents as the “red horse” of the second seal. The first two seals run parallel to the first two churches and they illustrate the “last days,” when the latter rain is being poured out.

Ellen Uayt qayta-qayta Hosil bayramida Muqaddas Ruhning to‘kilishi hozir yog‘ayotgan keyingi yomg‘irning timsoli ekanini ta’kidlaydi. Hosil bayramida dunyo uchun bajarilgan ish Efes jamoati orqali ifodalanadi, Efes esa Smyrna orqali ifodalangan quvg‘inni keltirib chiqaradi; Yuhanno uni ikkinchi muhrdagi “qizil ot” sifatida tasvirlaydi. Dastlabki ikki muhr dastlabki ikki jamoat bilan parallel boradi va ular keyingi yomg‘ir to‘kilayotgan “oxirgi kunlar”ni tasvirlaydi.

The Spirit of Prophecy also selects both the end of the third seal and beginning of the fourth seal thus tying them together (cause and effect), and in doing so she places the history represented as existing in her day and in the “last days.”

Payg‘ambarlik Ruhi ham uchinchi muhrning oxiri bilan to‘rtinchi muhrning boshlanishini tanlaydi va shu tariqa ularni bir-biriga bog‘laydi (sabab va oqibat); shunday qilib, u o‘z davrida va “oxirgi kunlarda” mavjud bo‘lgan deb ifodalangan tarixni joylashtiradi.

> “The same spirit is seen today that is represented in Revelation 6:6–8. History is to be repeated. That which has been will be again.” Manuscript Releases, volume 9, 7.

> “Bugun ham Vahiy 6:6–8 da tasvirlangan o‘sha ruh namoyon bo‘lmoqda. Tarix takrorlanadi. Oldin bo‘lgan narsa yana bo‘ladi.” Manuscript Releases, 9-jild, 7.

In Sister White’s personal history, (penned in 1898) the spirit of compromise that prepares the way for the papacy to once again be enthroned was already alive and well, for the falling away of Protestantism that began with the rejection of the first angel’s message in the spring of 1844, had already begun (in 1863) to encroach upon the horn of Protestant Adventism.

Opa Uaytning shaxsiy tarixida (1898-yilda qalamga olingan) papalikning yana bir bor taxtga o‘tirilishiga yo‘l hozirlaydigan murosachilik ruhi allaqachon faol va kuchli edi; zero, 1844-yil bahorida birinchi farishtaning xabari rad etilishi bilan boshlangan protestantizmning murtadlashuvi allaqachon (1863-yilda) protestant adventizm shoxiga tajovuz qila boshlagan edi.

The compromise of Pergamos is represented as a “pair” of balances in the third seal. Two balances of measuring represent a dishonest measurement. The third seal leads to the fourth seal, represented by a “pale horse” of “death,” thus representing the murder of millions by the papacy during the Dark Ages. “Hell” is what follows the pale horse of the papacy. The history of the third and fourth seals parallel the history of the churches of Pergamos and Thyatira. The compromise of Constantine was a progressive work; thus, the spirit of compromise was already active in Sister White’s personal history, just as it was in the time of Paul when he said the “mystery of iniquity does already work.” The falling away that precedes the papacy’s enthronement is always a progressive history, and that “history is to be repeated. That which has been will be again.”

Pergamosning murosasi uchinchi muhrda “bir juft” tarozi sifatida ifodalanadi. O‘lchov uchun bo‘lgan ikki tarozi nohalol o‘lchovni bildiradi. Uchinchi muhr to‘rtinchi muhrga olib boradi; u “o‘lim”ning “xira ot”i bilan ifodalanadi va shu tariqa Zulmat Asrlarida papalik tomonidan millionlab kishilarning qatl etilishini tasvirlaydi. Papalikning xira otidan keyin keladigani “do‘zax”dir. Uchinchi va to‘rtinchi muhrlarning tarixi Pergamos va Tiyatira jamoatlarining tarixiga parallel ravishda boradi. Konstantinning murosasi izchil davom etuvchi bir ish edi; shu bois murosa ruhi, xuddi Pavlus “qonunsizlik siri allaqachon ish ko‘rmoqda” degan zamonda bo‘lgani kabi, Opa Uaytning shaxsiy tarixida ham allaqachon faol edi. Papalikning taxtga o‘tirishidan oldin keladigan imondan qaytish har doim bosqichma-bosqich kechadigan tarixdir, va o‘sha “tarix yana takrorlanadi. Bo‘lgan narsa yana bo‘ladi.”

> And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. Revelation 6:6–8.

> Va men to‘rt maxluqotning o‘rtasidan bir ovozni eshitdim: “Bir dinorga bir o‘lchov bug‘doy, va bir dinorga uch o‘lchov arpa; moy bilan sharobga esa ziyon yetkazma”, dedi. U to‘rtinchi muhrni ochganida, men to‘rtinchi maxluqotning: “Kel va ko‘r”, degan ovozini eshitdim. Men qaradim, va mana, rangpar bir ot; uning ustida o‘tirganning ismi O‘lim edi, va Do‘zax unga ergashib kelardi. Ularga yerning to‘rtdan bir qismi ustidan qilich bilan, ochlik bilan, o‘lim bilan va yer yuzidagi yovvoyi hayvonlar orqali o‘ldirish uchun hokimiyat berildi. Vahiy 6:6–8.

James White identified another prophetic anomaly in the seven churches, and seven seals. He identifies a purposeful distinction between the first four churches and the last three churches, and then again, the same phenomenon in the first four seals and the last three seals.

Jeyms Uayt yetti jamoat va yetti muhrda yana bir bashoratli g‘ayritabiiylikni aniqladi. U dastlabki to‘rt jamoat bilan so‘nggi uch jamoat o‘rtasida ataylab qo‘yilgan bir tafovutni ko‘rsatadi, so‘ngra yana ayni hodisani dastlabki to‘rt muhr va so‘nggi uch muhrda ham aniqlaydi.

> “We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.

> “Endi biz jamoatlarni, muhrlarni va hayvonlarni, yoki tirik mavjudotlarni, ular bir xil vaqt davrlarini qamrab olishi jihatidan o‘zaro qiyoslanishi mumkin bo‘lgan darajagacha kuzatib chiqdik. Muhrlar soni yettita, hayvonlar esa atigi to‘rtta. Va bu yerda shuni qayd etish joizki, birinchi, ikkinchi, uchinchi va to‘rtinchi muhrlar ochilganda birinchi, ikkinchi, uchinchi va to‘rtinchi hayvonlarning: ‘Kel va ko‘r’, degani eshitiladi; ammo beshinchi, oltinchi va yettinchi muhrlar ochilganda, bunday ovoz eshitilmaydi. Shuningdek, oxirgi uch jamoat bilan oxirgi uch muhr, xuddi dastlabki to‘rt jamoat bilan dastlabki to‘rt muhr qamrab olganidek, bir xil vaqt davrlarini qamrab olishi jihatidan o‘zaro mos kelmaydi. Ammo, biz ko‘rsatganimizdek, jamoatlar, muhrlar va hayvonlar qariyb 1800 yil davomida, hozirgi zamondan yarim asrdan bir oz ko‘proq vaqt oldingi davrgacha, bir xil vaqt davrlarini qamrab olishi jihatidan o‘zaro muvofiq keladi.” James White, Review and Herald, February 12, 1857.

James White did not include the fact that the same pattern exists in the trumpets, but it does. The first four trumpets are trumpets, but the last three trumpets are three woes. The first four trumpets represent God’s judgment on pagan Rome for Constantine’s Sunday law in the year 321, and the three trumpet woes represent Islam. The first two trumpet woes were judgments against papal Rome for the Sunday law it enacted in 538, and the third trumpet woe is for the Sunday law crisis that is coming in the very near future.

Jeyms Uayt xuddi shu andoza karnaylarda ham mavjud ekanini kiritmagan, ammo u mavjud. Dastlabki to‘rtta karnay — karnaylardir, ammo oxirgi uchta karnay — uchta voy-holdir. Dastlabki to‘rtta karnay 321-yilda Konstantinning yakshanba qonuni uchun butparast Rim ustidan Xudoning hukmini ifodalaydi, uch karnay voyi esa Islomni ifodalaydi. Dastlabki ikki karnay voyi 538-yilda joriy etgan yakshanba qonuni uchun papalik Rimiga qarshi chiqarilgan hukmlar edi, uchinchi karnay voyi esa juda yaqin kelajakda kelayotgan yakshanba qonuni inqirozi uchundir.

Joseph Bates employs the pioneer understanding of the last three churches as a singular symbol to describe three contemporary churches in the Millerite time period. All the emphasis in the passage was supplied by Bates.

Jozef Beyts kashshoflar orasida shakllangan oxirgi uch jamoat haqidagi tushunchani yagona timsol sifatida qo‘llab, Milleriylar davridagi bir-biriga zamondosh bo‘lgan uch jamoatni tasvirlaydi. Ushbu parchadagi barcha ta’kidlar Beyts tomonidan berilgan.

> “‘In all the land saith the Lord; TWO PARTS therein shall be cut off, and die; but the THIRD shall be left therein. God says he will bring the THIRD PART through the fire, and refine them. They shall call upon him, and he will hear them. He will say ‘IT IS MY PEOPLE; and they shall say the LORD IS MY GOD.’ First part, SARDIS, the nominal church or Babylon. Second part, Laodicea, the nominal Adventist. Third part, Philadelphia, the only true church of God on earth, for they are to be translated to the city of God. Revelation 3:12; Hebrews 12:22–24. In the name of Jesus, I exhort you again to flee from the Laodiceans, as from Sodom and Gomorrah. Their teachings are false and delusive; and lead to utter destruction. Death! DEATH!!* eternal DEATH!!! is on their track. Remember Lot’s wife.” Joseph Bates, Review and Herald, volume 1, November 1850.

> “‘Butun yurtda, — deydi Egamiz, — undagi IKKI QISM qirib tashlanadi va halok bo‘ladi; ammo UCHINCHI QISM unda qoldiriladi. Xudo aytadiki, U UCHINCHI QISMNI olovdan o‘tkazadi va ularni poklaydi. Ular Unga iltijo qiladilar, va U ularni eshitadi. U: “BULAR MENING XALQIMDIR”, deydi; ular esa: “EGAM MENING XUDOYIMDIR”, deydilar.’ Birinchi qism — SARDIS, ya’ni nomigagina cherkov yoki Bobil. Ikkinchi qism — Laodikiya, ya’ni nomigagina Adventist. Uchinchi qism — Filadelfiya, yerdagi Xudoning yagona haqiqiy jamoati, chunki ular Xudoning shahriga ko‘chirilishi kerak. Vahiy 3:12; Ibroniylarga 12:22–24. Iso nomi bilan sizlarni yana shunga da’vat qilamanki, Sado‘m va G‘amorradan qochgandek, Laodikiyaliklardan ham qochinglar. Ularning ta’limotlari yolg‘on va aldovchidir; hamda mutlaq halokatga olib boradi. O‘lim! O‘LIM!!* abadiy O‘LIM!!! ularning izidadir. Lutning xotinini eslanglar.” Joseph Bates, Review and Herald, 1-jild, 1850-yil noyabr.

In the Millerite history Sardis, was the church that had a name that claimed to be alive, but it was dead.

Millerchilar tarixida Sardis tirik, deb da’vo qiladigan nomga ega bo‘lgan, ammo o‘lik bo‘lgan jamoat edi.

> And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

> Sardisdagi jamoatning farishtasiga yoz: Xudoning yetti Ruhi va yetti yulduzga ega bo‘lgan Zot shunday demoqda: Men sening ishlaringni bilaman: sen tiriksan, degan noming bor, ammo o‘liksan. Vahiy 3:1.

God’s people always have a name. The name during the history of Ephesus through Pergamos was Christian. The name during the papal rule was the church in the wilderness. The name from the introduction of the morning star, John Wycliffe was Protestant. At the time of the end in 1798, the Protestants had already begun their return to the Roman communion. All that was needed then was a test that would manifest the fact that in spite of their professed name, they were no longer the chosen church. In the spring of 1844, they reached the test that would manifest that they were no longer the church that carried Christ’s covenant name. The story of Elijah provides a very detailed second witness of this fact. When they manifested their true character, it was difficult for the Millerites to initially identify that the Protestants had demonstrated that they had become the daughters of Babylon. But the Millerites eventually did that very thing, and began to call souls out of those fallen churches in fulfillment of the second angel’s message. Then there was a testing process that would cause the Millerites to manifest their own characters. Were they Philadelphians or Laodiceans?

Xudoning xalqi har doim bir nomga ega bo‘lgan. Efesdan to Pergamgacha bo‘lgan tarix davrida bu nom Masihiy edi. Papalik hukmronligi davrida bu nom sahrodagi jamoat edi. Tong yulduzi, ya’ni Jon Uiklif kirib kelgan davrdan boshlab bu nom Protestant edi. Oxirzamon vaqti bo‘lgan 1798-yilda protestantlar allaqachon Rim jamoati bag‘riga qaytishni boshlagan edilar. Shundan keyin zarur bo‘lgan narsa faqat shunday bir sinov ediki, ularning e’tirof etgan nomlariga qaramay, endi tanlangan jamoat emasliklarini oshkor etib berardi. 1844-yil bahorida ular Masihning ahd nomini ko‘tarib yuruvchi jamoat emasliklarini namoyon etadigan sinovga yetib keldilar. Ilyos haqidagi hikoya bu haqiqatning juda batafsil ikkinchi guvohligini taqdim etadi. Ular o‘zlarining haqiqiy fe’l-atvorlarini namoyon qilganlarida, milleritlar uchun dastlab protestantlar Bobilning qizlariga aylanganini aniqlash qiyin bo‘ldi. Ammo milleritlar oxir-oqibat aynan shuni qildilar va ikkinchi farishtaning xabarining bajo bo‘lishida jonlarni o‘sha qulagan jamoatlardan chiqishga da’vat qila boshladilar. Shundan keyin milleritlarning o‘z fe’l-atvorlarini namoyon qilishlariga sabab bo‘ladigan bir sinov jarayoni yuz berdi. Ular Filadelfiyaliklarmi yoki Laodikiyaliklarmi?

The Philadelphians followed Christ into the Most Holy Place and those Millerites who refused to do so manifested the character of Laodiceans. Thus, we find the logic for Bates identification of the three churches as contemporaries of the same history. That history was fulfilled within the prophetic structure of the parable of the ten virgins, which inspiration informs us has been and will be fulfilled to the very letter.

Filadelfiyaliklar Masihning ortidan Eng Muqaddas Joyga kirdilar, buni qilishdan bosh tortgan o‘sha milleritchilar esa Laodikeyaliklarning fe’l-atvorini namoyon qildilar. Shunday qilib, biz Batesning uch jamoatni ayni bir tarixning zamondoshlari sifatida aniqlaganining mantiqini topamiz. Bu tarix o‘nta bokira haqidagi masalning bashoratli tuzilmasi doirasida amalga oshdi; ilhom esa bizga uning so‘zma-so‘z darajasigacha bajo keltirilganini va bajo keltirilishini bildiradi.

> “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‘nta bokira haqidagi masal ham Adventist xalqining tajribasini tasvirlaydi.” Buyuk kurash, 393.

> “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; ulardan beshtasi dono, beshtasi esa nodon edi. Bu masal har bir tafsilotigacha amalga oshgan va amalga oshadi, chunki u aynan shu davrga xos alohida tatbiqqa ega bo‘lib, uchinchi farishtaning xabari kabi, amalga oshgan va zamonning oxirigacha hozirgi haqiqat bo‘lib qoladi.” Review and Herald, August 19, 1890.

The last three churches represent those outside of the Millerite movement as Sardis, and those within the movement represent either Philadelphia or Laodicea. Those three churches are identified in Revelation chapter three, and the first four churches are in chapter two. Therefore, when Sister White references the history of chapter three of Revelation, she is identifying the very same churches Joseph Bates just identified.

Oxirgi uch jamoat Sardis sifatida Millerchilar harakatidan tashqarida bo‘lganlarni ifodalaydi, harakat ichidagilar esa yo Filadelfiya, yo Laodikiya sifatida ifodalanadi. Bu uch jamoat Vahiy kitobining uchinchi bobida ko‘rsatilgan, dastlabki to‘rt jamoat esa ikkinchi bobda joylashgan. Shunday ekan, Opa Uayt Vahiy kitobining uchinchi bobidagi tarixga ishora qilganida, u Yusuf Beyts hozirgina aniqlab bergan ayni o‘sha jamoatlarni nazarda tutmoqda.

> “Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.” Manuscript Releases, volume 18, 193.

> “Ey, naqadar tasvir! Bu dahshatli holatda bo‘lganlar qanchalar ko‘p. Men har bir xizmatchidan Vahiyning uchinchi bobini tirishqoqlik bilan o‘rganishini sidqidildan iltijo qilaman, chunki unda oxirgi kunlarda mavjud bo‘ladigan holat tasvirlangan. Bu bobdagi har bir oyatni diqqat bilan o‘rganing, zero bu so‘zlar orqali Iso sizga gapirmoqda.” Manuscript Releases, 18-jild, 193.

The three contemporary churches of Millerite history are repeated at the end of Adventism. Joseph Bates was identifying the dynamics of the Millerite period and identified Sardis as the daughters of Babylon, which was the target audience for the second angel’s message. He was addressing the struggle between the little flock that followed Christ into the Most Holy Place on October 22, 1844 and those who refused to move out of the holy place. He was attempting to call the Laodiceans out of the darkness they had received, and at least part of their Laodicean blindness was due to the fact that William Miller had taken a leading position in the Laodicean movement. This is the same struggle identified in the message to Philadelphia.

Millerchilar tarixidagi uch zamonaviy jamoat Adventizmning oxirida takrorlanadi. Joseph Bates Millerchilar davrining dinamikasini aniqlagan va Sardisni Bobilning qizlari sifatida belgilagan edi; aynan ular ikkinchi farishtaning xabarining mo‘ljal auditoriyasi edi. U 1844-yil 22-oktabrda Masihga ergashib Eng Muqaddas Joyga kirgan kichik poda bilan muqaddas joydan chiqishni rad etganlar o‘rtasidagi kurashga murojaat qilayotgan edi. U Laodikeyaliklarni o‘zlari qabul qilgan zulmatdan chiqarib chaqirishga urinayotgan edi, va ularning Laodikeyaga xos ko‘rligining hech bo‘lmaganda bir qismi William Miller Laodikeya harakatida yetakchi o‘rin tutgani sababli yuzaga kelgan edi. Bu Filadelfiyaga yo‘llangan xabarda ko‘rsatilgan ayni o‘sha kurashdir.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.

> Mana, o‘zlarini yahudiylar deb aytadigan, ammo unday bo‘lmay, balki yolg‘on so‘zlaydigan shayton sinagogasidagilarni Men shunday qilamanki, ular kelib oyoqlaring oldida sajda qiladilar va Men seni sevganimni bilib oladilar. Vahiy 3:9.

A religious crisis always produces two classes of worshippers as it did in the Great Disappointment. The mantle of Protestantism had just been taken from Sardis, as they returned to Rome and officially became Rome’s daughter. The mantle was then held by Millerite Adventism, but a test would soon after produce two classes professing to be the little flock. A true flock and a counterfeit flock. Bates represented the little flock that followed Christ into the Most Holy Place. His struggle was with Laodiceans who professed to be the little flock. As a Philadelphian, Bates’ struggle was with the synagogue of Satan, a group that professed to be God’s people, but did lie and were not Jews.

Buyuk Hafsalaning davridagi kabi, diniy inqiroz har doim ikki toifa sajda qiluvchilarni yuzaga keltiradi. Protestantizmning mantiyasi endigina Sardisdan olib qo‘yilgan edi, chunki ular Rimga qaytib, rasman Rimning qiziga aylandilar. Shundan so‘ng mantiya Millerchi Adventizm qo‘lida bo‘ldi, ammo ko‘p o‘tmay bir sinov o‘zlarini kichik poda deb e’tirof etuvchi ikki toifani yuzaga keltirishi kerak edi. Haqiqiy poda va qalbaki poda. Bates Eng Muqaddas Joyga Masihning ortidan kirgan kichik podani ifodalagan edi. Uning kurashi o‘zlarini kichik poda deb da’vo qilgan Laodikeyaliklar bilan edi. Filadelfiyalik sifatida Batesning kurashi shaytonning sinagogasi bilan edi — o‘zlarini Xudoning xalqi deb e’tirof etgan, ammo yolg‘on so‘zlagan va Yahudiy bo‘lmagan bir guruh bilan.

When the parable is fulfilled for the final time at the end of Adventism there will be a chosen covenant people that were passed by at the time of the end in 1989, the same as the Jewish leadership was passed by at Christ birth, which represents the time of the end in that prophetic history. When the history of Christ reached the triumphal entry into Jerusalem, the Midnight Cry history of the Millerite time was typified. Inspiration repeatedly aligns the waymark of the cross with the Great Disappointment of 1844. Judas represents the Laodiceans of Christ’s history, and the apostles were the Philadelphians. For three and a half years after the cross the Philadelphians, represented by Bates, attempted to call the Laodiceans out of a fallen church that was represented by the disciple Judas Iscariot.

Masal Adventizmning oxirida so‘nggi marta amalga oshganda, 1989-yilda, ya’ni oxirzamon paytida chetlab o‘tilgan tanlangan ahd xalqi bo‘ladi; xuddi yahudiy rahbariyati Masihning tug‘ilishi paytida chetlab o‘tilganidek, bu esa o‘sha bashoratli tarixda oxirzamonni ifodalaydi. Masihning tarixi Quddusga tantanali kirib kelish bosqichiga yetganida, Millerchilar davridagi Yarim Tun Nidosi tarixi oldindan tasvirlangan edi. Ilhom manbai qayta-qayta xochning yo‘l belgisi bilan 1844-yildagi Buyuk Hafsalapirlikni o‘zaro muvofiqlashtiradi. Yahudo Masih tarixidagi Laodikiyaliklarni ifodalaydi, havoriylar esa Filadelfiyaliklar edi. Xochdan keyingi uch yarim yil davomida, Beyts tomonidan ifodalangan Filadelfiyaliklar, shogird Yahudo Ishqariyot tomonidan ifodalangan qulagan jamoatdan Laodikiyaliklarni chiqishga da’vat etishga urindilar.

In 1989 the former chosen covenant people rejected the light that was unsealed and were passed by. When the first disappointment of July 18, 2020 arrived the testing process began among those who formerly had appeared to be of the same movement. Yet one class are Laodicean and the other class Philadelphian. Just as Judas covenanted three times with the Sanhedrin to betray Christ before the cross, the Laodiceans of the history after September 11, 2001 will have failed three opportunities to repent. At the soon coming Sunday law it will be manifested as certainly as Judas hanging from a tree, that the Laodiceans are separate from the Philadelphians. It is at the harvest when the tares are separated from the wheat. We are rapidly approaching that harvest.

1989 yilda ilgari tanlangan ahd xalqi muhrdan ochilgan nurni rad etdi va chetlab o‘tildi. 2020 yil 18 iyuldagi birinchi umidsizlik kelganda, ilgari xuddi shu harakatga mansubdek ko‘ringanlar orasida sinov jarayoni boshlandi. Biroq bir toifa Laodikeyalik, boshqa toifa esa Filadelfiyalikdir. Xuddi Yahudo xochdan oldin Masihga xiyonat qilish uchun Sanhedrin bilan uch marta ahdlashganidek, 2001 yil 11 sentabrdan keyingi tarixdagi Laodikeyaliklar tavba qilish uchun berilgan uch imkoniyatni boy bergan bo‘ladilar. Yaqinda keladigan yakshanba qonunida Laodikeyaliklar Filadelfiyaliklardan alohida ekani, xuddi Yahudoning daraxtga osilganiday muqarrar ravishda namoyon bo‘ladi. Begona o‘tlar bug‘doydan ajratiladigan payt — o‘rim vaqtidir. Biz o‘sha o‘rimga tezlik bilan yaqinlashmoqdamiz.

These truths are only recognized when and if we are willing to understand that the only biblical methodology that can uncover and establish ‘truth’ is “historicism.” The true methodology is not preterism, futurism, dispensationalism, woke-ism, grammatical or historical expertise or any variation of the many satanic counterfeits. There is a commonly known phrase that is attributed to a seventeenth century philosopher named Jean-Jacques Rousseau that has been restated many ways, but the essence of the thought is, “Error has many roots, but truth has only one.” “Truth” is Alpha and Omega who is as a root out of dry ground.

Bu haqiqatlar faqat shunda va faqat shundagina tan olinadiki, agar biz “haqiqat”ni ochib bera oladigan va mustahkamlay oladigan yagona Injiliy metodologiya “tarixchilik” ekanini anglashga tayyor bo‘lsak. Haqiqiy metodologiya preterizm, futurizm, dispensatsionalizm, woke-izm, grammatik yoki tarixiy ekspertiza, yoxud shaytoniy soxtaliklarning ko‘p sonli turli ko‘rinishlaridan birortasi emas. Odatda ma’lum bo‘lgan, XVII asr faylasufi Jan-Jak Russo nomiga nisbat beriladigan va turli yo‘sinda qayta ifodalangan bir ibora bor, ammo fikrning mohiyati shudir: “Xatoning ildizlari ko‘p, ammo haqiqatning ildizi faqat bittadir.” “Haqiqat” — quruq yerdan chiqqan ildiz kabi bo‘lgan Alfa va Omegadir.

> “So with the Bible, the treasure house of the riches of His grace. The glory of its truths, that are as high as heaven and compass eternity, is undiscerned. To the great mass of mankind, Christ Himself is ‘as a root out of a dry ground,’ and they see in Him ‘no beauty that’ they ‘should desire Him.’ Isaiah 53:2. When Jesus was among men, the revelation of God in humanity, the scribes and Pharisees declared to Him, ‘Thou art a Samaritan, and hast a devil.’ John 8:48. Even His disciples were so blinded by the selfishness of their hearts that they were slow to understand Him who had come to manifest to them the Father’s love. This was why Jesus walked in solitude in the midst of men. He was understood fully in heaven alone.” Thoughts from the Mount of Blessing, 25.

> “Xuddi shuningdek, Uning inoyati boyliklarining xazina uyi bo‘lgan Muqaddas Kitob bilan ham shundaydir. Osmon qadar yuksak va abadiyatni qamrab oladigan uning haqiqatlari ulug‘vorligi anglanmay qoladi. Insoniyatning juda katta qismi uchun Masihning O‘zi ham “quruq yerdan chiqqan ildiz” kabidir, va ular Unda “Uni istaydigan darajada biror husn” ko‘rmaydilar. Ishayo 53:2. Iso odamlar orasida bo‘lganida, inson tabiatida namoyon bo‘lgan Xudoning vahiy etilishi sifatida, ulamolar va farziylar Unga: “Sen samariyaliksan va jining bor”, dedilar. Yuhanno 8:48. Hatto Uning shogirdlari ham qalblaridagi xudbinlik tufayli shunchalik ko‘r bo‘lib qolgan edilarki, ularga Otaning sevgisini namoyon qilish uchun kelgan Zotni anglashga sust edilar. Iso odamlar orasida yolg‘izlikda yurganining sababi shu edi. U to‘liq ravishda faqat osmonda tushunilgan edi.” Thoughts from the Mount of Blessing, 25.

The truths we are currently sharing must be recognized in the context that the growth of truth is progressive throughout history, and more importantly our understanding of truth must be placed in the context of the Alpha and Omega, the context of Jesus identifying the end of a thing with the beginning of a thing.

Ayni paytda biz baham ko‘rayotgan haqiqatlar shunday bir doirada e’tirof etilishi kerakki, tarix davomida haqiqatning o‘sishi izchildir; bundan ham muhimi, haqiqat haqidagi tushunchamiz Alpha va Omega nuqtayi nazarida, ya’ni Iso bir narsaning oxirini uning boshlanishi bilan aynanlashtiradigan nuqtayi nazar doirasida joylashtirilishi lozim.

The fourth church is Thyatira and it represents the period that the papacy ruled as the fifth kingdom of Bible prophecy, which is the period that the church in the wilderness was in captivity. The captivity of spiritual Israel by spiritual Babylon for twelve hundred and sixty years was typified by the captivity of literal Israel in literal Babylon for seventy years.

To‘rtinchi jamoat Tiyatiradir va u Injil bashoratidagi beshinchi shohlik sifatida papalik hukmronlik qilgan davrni anglatadi; bu esa sahrodagi jamoat asirlikda bo‘lgan davrdir. Ruhiy Isroilning ruhiy Bobil tomonidan bir ming ikki yuz oltmish yil davom etgan asirligi, so‘zma-so‘z Isroilning so‘zma-so‘z Bobilda yetmish yil davom etgan asirligi bilan timsollangan edi.

> “Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Bugun Xudoning jamoati halok bo‘lgan inson zotining najoti uchun ilohiy rejaning amalga oshirilishini yakuniga yetkazishda erkindir. Ko‘p asrlar davomida Xudoning xalqi o‘z erkinliklarining cheklanishini boshdan kechirdi. Xushxabarning o‘z pokligida va’z qilinishi taqiqlangan edi, va insonlarning buyruqlariga bo‘ysunmaslikka jur’at etganlarga eng og‘ir jazolar qo‘llanardi. Buning oqibatida, Rabbiyning ulkan axloqiy uzumzori deyarli butunlay egallanmay qoldi. Xalq Xudoning Kalomining nuridan mahrum etildi. Xato va xurofot zulmati haqiqiy din haqidagi bilimni yo‘q qilib yuborish bilan tahdid solardi. Yerdagi Xudoning jamoati ushbu shafqatsiz quvg‘inlarning uzoq davri davomida, xuddi surgun davrida Bobilda asirlikda tutilgan Isroil farzandlari kabi, haqiqatan ham asirlikda edi.” Payg‘ambarlar va Shohlar, 714.

The seventy years of captivity in Babylon is represented by the church of Thyatira. The church of Thyatira is the effect that was produced by the cause, which is represented by Pergamos. Pergamos is symbolized by Constantine the emperor that combined idolatry with Christianity. The symbol of his idolatry was the worship of the sun. The biblical reason for ancient Israel being taken into captivity for the seventy years of Thyatira is that their kings formed relationships and alliances with the idolatrous nations around them in direct rebellion against God’s Word. God repeatedly warned Israel not to intermix with the heathen nations around them. The Ten Commandments, the very thing ancient Israel was to be the depositaries of straightly forbids worshipping idols. When the Lord passed by Moses at the cave of Horeb and revealed His character He twice included the very warning we are referring to.

Bobildagi yetmish yillik asirlik Tiyatira jamoati orqali ifodalanadi. Tiyatira jamoati — Pergam orqali ifodalangan sabab natijasida yuzaga kelgan oqibatdir. Pergam butparastlikni xristianlik bilan birlashtirgan imperator Konstantin bilan ramziy tarzda tasvirlanadi. Uning butparastligining ramzi quyoshga sig‘inish edi. Qadimgi Isroilning Tiyatiraning yetmish yili uchun asirlikka olib ketilishining Muqaddas Kitobiy sababi shundan iborat ediki, ularning shohlari Xudoning Kalomiga ochiq isyon qilib, atrofdagi butparast xalqlar bilan munosabatlar va ittifoqlar tuzdilar. Xudo Isroilni atrofdagi majusiy xalqlar bilan aralashib ketmaslik haqida qayta-qayta ogohlantirgan edi. O‘n Amr — qadimgi Isroil ishonib topshirilgan qo‘riqchilari bo‘lishi kerak bo‘lgan ayni narsa — butlarga sig‘inishni qat’iyan taqiqlaydi. Egamiz Xorev g‘orida Musoning oldidan o‘tib, O‘zining fe’l-atvorini ochib berganida, U biz nazarda tutayotgan ayni ogohlantirishni ikki marta kiritgan edi.

> And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: But ye shall destroy their altars, break their images, and cut down their groves: For thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God: Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice; And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods. Exodus 34:10–16.

> Va U dedi: Mana, Men ahd tuzyapman: butun xalqing oldida shunday ajoyibotlar qilamanki, ular na butun yer yuzida, na biror xalq orasida hech qachon qilingan bo‘lur; va sen orasida bo‘lgan butun xalq Egamizning ishini ko‘rur; chunki Men sen bilan qilajak ish dahshatlidir. Bugun senga amr qilayotganimni saqla: mana, Men oldingdan Amoriy, Kan’oniy, Xetiy, Perizziy, Xiviy va Yevusiylarni quvib chiqaraman. O‘zingga ehtiyot bo‘l, toki sen borayotgan yurt aholisi bilan ahd tuzmagin, tag‘in u sening orangda tuzoq bo‘lmasin. Balki ularning qurbongohlarini vayron qilinglar, butlarini sindiringlar va butazorlarini kesib tashlanglar. Zero sen boshqa xudoga sajda qilmagaysan; chunki nomi Rashkchi bo‘lgan Egamiz rashkchi Xudodir. Tag‘in o‘sha yurt aholisi bilan ahd tuzmagin; bo‘lmasa, ular o‘z xudolari ortidan zinokorlardek yurib, o‘z xudolariga qurbonlik qilurlar, va ulardan biri seni chaqirur, sen esa uning qurbonligidan yersan; so‘ng sen ularning qizlaridan o‘g‘illaringga olib berursan, ularning qizlari esa o‘z xudolari ortidan zinokorlardek yurib, o‘g‘illaringni ham o‘z xudolari ortidan zinokorlardek yurishga majbur qilurlar. Chiqish 34:10–16.

Twice God warned ancient Israel in this passage alone, and there are many other biblical testimonies of the command to ancient Israel that they were to make no covenants with the idolatrous nations around them. Those compromises began with ancient Israel’s rejection of God and His theocracy. When they desired a king, God allowed them to have a king and from that point on the majority of all the kings, and most certainly every king of the northern ten tribes disregarded that very command. The principle that required that Israel was separate and peculiar from the idolatrous nations around them was rejected and illustrated by the compromise that Constantine would later become a symbol of. Pergamos and Constantine represent the rebellion of Israel’s kings who introduced idolatry into God’s church. The falling away that began with king Saul typified the falling away of the Christian church that led to the captivity in spiritual Babylon. The sacred history beginning with king Saul onward until the captivity in Babylon is symbolized by the church of Pergamos. The captivity of seventy years that followed was the church of Thyatira.

Xudo ushbu parchaning o‘zidayoq qadimgi Isroilni ikki marta ogohlantirdi, va Muqaddas Kitobda qadimgi Isroilga tevarak-atrofidagi butparast xalqlar bilan hech qanday ahd tuzmaslik amri berilgani haqida yana ko‘plab boshqa guvohliklar ham bor. O‘sha murosalar qadimgi Isroilning Xudoni va Uning teokratiyasini rad etishi bilan boshlandi. Ular shohni xohlaganlarida, Xudo ularga shoh bo‘lishiga yo‘l qo‘ydi, va o‘sha vaqtdan boshlab shohlarning aksariyati, ayniqsa shimoldagi o‘n qabilaning har bir shohi, aynan o‘sha amrni mensimadi. Isroilning tevarak-atrofidagi butparast xalqlardan ajralgan va o‘ziga xos bo‘lishini talab etgan tamoyil rad etildi va keyinchalik Konstantin timsoliga aylangan murosa orqali namoyon bo‘ldi. Pergam va Konstantin Xudoning jamoatiga butparastlikni olib kirgan Isroil shohlarining isyonini ifodalaydi. Shoh Shoul bilan boshlangan murtadlik xristian jamoatining ruhiy Bobil asoratiga olib borgan murtadligining timsoli bo‘ldi. Shoh Shoul bilan boshlangan va Bobildagi asirlikkacha davom etgan muqaddas tarix Pergam jamoati orqali ramziy ifoda etilgan. Undan keyin kelgan yetmish yillik asirlik esa Tiyatira jamoati edi.

Ephesus, represents the church that goes forth to conquer the Promised Land. Ephesus represents the time of Moses and the deliverance of Israel from the bondage of Egypt.

Efes, Va’da qilingan yurtni zabt etish uchun oldinga chiqadigan jamoatni ifodalaydi. Efes Musoning zamonini va Isroilning Misr qulligidan xalos etilishini ifodalaydi.

> “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 ana shu oxirgi avlod uchun jamlab, bir joyga to‘plab qo‘ygan. Eski Ahd tarixidagi barcha buyuk voqealar va tantanavor hodisalar bu oxirgi kunlarda jamoatda takrorlangan va takrorlanib bormoqda.” Selected Messages, 3-kitob, 338, 339.

The history represented by the deliverance from Egypt is repeated in the last days. It was therefore also repeated in the Millerite history. That is why Sister White repeatedly references that history to describe the Millerite history. She aligns the Great Disappointment of 1844 with the disappointment of the Hebrews as they stood before the Red Sea with Pharaoh’s army approaching them from behind. She also aligns the history of the deliverance from Egypt with the time of Christ, thus the disappointment of the disciples at the cross was typified by the disappointment at the Red Sea, which also typified the Great Disappointment of 1844. The disappointment of the cross represented the beginning of the church of Ephesus. The time of Moses at the beginning of ancient Israel represented by the church of Ephesus which also typified the beginning of modern Israel in the time of Christ. Both histories are represented by the church of Ephesus. The truths we are identifying here have often been publicly presented through the years by Future for America, so I am simply providing an overview.

Misrdan qutqarilish orqali ifodalangan tarix oxirgi kunlarda takrorlanadi. Shuning uchun u Milleritlar tarixida ham takrorlandi. Shu bois Opa-singil Uayt Milleritlar tarixini tasvirlash uchun o‘sha tarixga qayta-qayta murojaat qiladi. U 1844-yildagi Buyuk Hafsalasizlikni ibroniylarning Qizil dengiz oldida turib, orqalaridan Fir’avn lashkari yaqinlashib kelayotgan paytdagi hafsalasizligi bilan muvofiqlashtiradi. U, shuningdek, Misrdan qutqarilish tarixini Masih davri bilan ham muvofiqlashtiradi; demak, xoch oldidagi shogirdlarning hafsalasizligi Qizil dengizdagi hafsalasizlik orqali timsollangan bo‘lib, bu esa o‘z navbatida 1844-yildagi Buyuk Hafsalasizlikning ham timsoli edi. Xochdagi hafsalasizlik Efes jamoatining boshlanishini ifodalagan. Qadimgi Isroilning boshida Muso davri Efes jamoati orqali ifodalangan bo‘lib, u shuningdek Masih davridagi zamonaviy Isroilning boshlanishining ham timsoli edi. Har ikkala tarix ham Efes jamoati orqali ifodalangan. Biz bu yerda aniqlayotgan haqiqatlar yillar davomida Future for America tomonidan ko‘p bora omma oldida taqdim etilgan, shuning uchun men shunchaki umumiy bir sharhni taqdim etmoqdaman.

In the history of Christ, we find the beginning of the new covenant people who are being raised up as the previous covenant chosen people are being passed by. The history of Christ is the end of ancient Israel, and in the history of the deliverance from Egypt at the beginning of ancient Israel there was a previously chosen covenant people that were passed by for a new covenant people.

Masihning tarixida biz avvalgi ahdning tanlangan xalqi chetlab o‘tilayotgan bir paytda barpo etilayotgan yangi ahd xalqining boshlanishini ko‘ramiz. Masihning tarixi qadimgi Isroilning yakunidir, va qadimgi Isroilning boshida Misrdan qutqarilish tarixida ilgari tanlangan bir ahd xalqi yangi ahd xalqi uchun chetlab o‘tilgan edi.

In Christ’s history the former chosen people came to their final conclusion in the year 70 with the destruction of Jerusalem. At the beginning in the time of Moses the former chosen people died in the wilderness over a forty-year period, and Joshua and Caleb became the representatives of the new chosen people that were destined to carry the message to the Promised land as did the apostles of the Ephesian church time period carried the gospel to the world.

Masih tarixida ilgarigi tanlangan xalq Quddusning vayron qilinishi bilan milodiy 70-yilda o‘zining yakuniy xulosasiga keldi. Boshida, Muso davrida, ilgarigi tanlangan xalq qirq yillik davr mobaynida sahroda halok bo‘ldi, va Yoshua hamda Xolib Va’da qilingan yurtga xabarni olib borishga taqdir etilgan yangi tanlangan xalqning vakillariga aylandilar; xuddi Efes jamoati davri havoriylari xushxabarni dunyoga olib borganlari kabi.

The beginning and ending of ancient and also the beginning of modern Israel all identify a transition of a former chosen people unto a new chosen people. Upon the testimony of two or three a thing is established; and each of these three lines of witnesses identify the divorce of the previous chosen people and these witnesses possess the signature of Alpha and Omega, the One who identifies the end from the beginning. There will be a former chosen people that is passed by when God enters into covenant with the one hundred and forty-four thousand. God is not the author of confusion; He never changes and His word never fails.

Qadimgi Isroilning boshlanishi va yakuni, shuningdek zamonaviy Isroilning boshlanishi ham avvalgi tanlangan xalqdan yangi tanlangan xalq sari o‘tishni ko‘rsatadi. Ikki yoki uchta guvohlik asosida bir narsa tasdiqlanadi; va mana shu uch guvohlik qatorining har biri avvalgi tanlangan xalqning ajratib yuborilganini ko‘rsatadi, va bu guvohlar Alfa va Omeganning, ya’ni boshlanishdanoq oxirni ayon qiladigan Zotning muhrini o‘zida mujassam etadi. Xudo bir yuz qirq to‘rt ming bilan ahd tuzganida chetlab o‘tiladigan avvalgi tanlangan xalq bo‘ladi. Xudo tartibsizlikning muallifi emas; U hech qachon o‘zgarmaydi va Uning Kalomi hech qachon puchga chiqmaydi.

The deliverance from Egypt and the triumphs accomplished by God through Joshua are represented by the church of Ephesus, but Ephesus was destined to lose its first love. When Joshua was laid to rest another generation arose marking the period represented by Smyrna. Joshua’s wonderful work of clearing the Promised Land was never fully accomplished, for the people became satisfied with themselves and forsook the work given to Joshua. They lost their first love. That period continued until Israel rejected God and Samuel anointed king Saul, thus ushering in the church of Pergamos.

Misrdan qutqarilish va Xudo tomonidan Yoshua orqali amalga oshirilgan g‘alabalar Efes jamoati bilan ifodalanadi, biroq Efes o‘zining birinchi muhabbatini yo‘qotishga mahkum edi. Yoshua dafn etilgach, Smirna bilan ifodalanadigan davrni belgilagan boshqa bir avlod paydo bo‘ldi. Yoshua Va’da qilingan yurtni tozalash borasidagi ajoyib ishni hech qachon to‘liq nihoyasiga yetkaza olmadi, chunki xalq o‘zidan qoniqib qoldi va Yoshuaga berilgan ishni tark etdi. Ular o‘z birinchi muhabbatlarini yo‘qotdilar. O‘sha davr Isroil Xudoni rad etib, Shomuil shoh Shoulni moylaguncha davom etdi; shu tariqa Pergam jamoati davri boshlandi.

> “The message came to Smyrna, a church in Asia Minor, and likewise to the Christian church as a whole, during the second and third centuries. It was a time when paganism was making its final stand for supremacy in the world. Christianity had spread with wonderful rapidity, until it was known throughout the world. Some embraced the faith of Christ because of heart conversion, others, because of the might of argument brought to bear, and still others, because they could see that the cause of paganism was waning, and policy led them to the side that promised to be victorious. These conditions weakened the spirituality of the church. The Spirit of Prophecy, which characterized the apostolic church, was gradually lost. This is a gift which brings the church to which it is entrusted, into the unity of the faith. When there were no longer true prophets, false teachings spread rapidly; the philosophy of the Greeks led to a false interpretation of the Scriptures, and the self-righteousness of the ancient Pharisees, so often condemned by Christ, again appeared in the midst of the church. The foundation was laid during the two centuries preceding the reign of Constantine for those evils which were fully developed during the two centuries following. During this period, martyrdom became popular in many parts of the Roman Empire. Strange as this may seem, it is none the less true. It was the result of the relationship existing between Christians and pagans.

> Xabar Kichik Osiyodagi Smirna jamoatiga, va xuddi shuningdek butun nasroniy jamoatiga, ikkinchi va uchinchi asrlar davomida yuborildi. Bu butparastlik dunyoda hukmronlik uchun o‘zining so‘nggi kurashini olib borayotgan bir davr edi. Nasroniylik ajoyib tezlik bilan yoyilib, butun dunyoga ma’lum bo‘ldi. Ba’zilar Masih e’tiqodini qalbning tavbasi tufayli qabul qildilar, boshqalar esa kuchli dalillarning ta’siri ostida, yana boshqalar esa butparastlik ishining zaiflashib borayotganini ko‘rib, siyosiy mulohaza ularni g‘olib chiqishi va’da qilingan tomonga og‘dirdi. Bu holatlar jamoatning ruhiyligini zaiflashtirdi. Havoriylar jamoatiga xos bo‘lgan Bashorat Ruhi asta-sekin yo‘qoldi. Bu — ishonib topshirilgan jamoatni imon birligiga olib kiradigan in’omdir. Haqiqiy payg‘ambarlar endi bo‘lmay qolgach, soxta ta’limotlar tez tarqaldi; yunonlar falsafasi Muqaddas Bitiklarni noto‘g‘ri talqin qilishga olib keldi, va Masih tomonidan ko‘p bor qoralanib kelgan qadimgi farziylarning o‘zini-o‘zi oqlovchi ruhi yana jamoat o‘rtasida paydo bo‘ldi. Konstantin hukmronligidan oldingi ikki asr davomida, undan keyingi ikki asrda to‘la rivoj topgan yovuzliklar uchun poydevor qo‘yildi. Bu davrda Rim imperiyasining ko‘plab hududlarida shahidlik ommalashdi. Bu qanchalik g‘alati tuyulmasin, baribir haqiqat shudir. Bu nasroniylar bilan butparastlar o‘rtasida mavjud bo‘lgan munosabatning natijasi edi.

> “In the Roman world the religion of all nations was respected, but the Christians were not a nation, they were but a sect of a despised race. When they therefore persisted in denouncing the religion of all classes of men, when they held secret meetings, and separated themselves entirely from the customs and practices of their nearest relatives and most intimate friends, they became objects of suspicion, and often of persecution, by the pagan authorities. Often they brought persecution upon themselves, when there was no spirit of opposition in the minds of the rulers. In illustration of this spirit, history gives the details of the execution of Cyprian, bishop of Carthage. When his sentence was read, a general cry arose from the listening multitude of Christians, who said, ‘We will die with him.’

> “Rim dunyosida barcha xalqlarning dini hurmat qilinar edi, ammo masihiylar biror xalq emas edilar, ular faqat nafratlangan bir irqning mazhabi edilar. Shuning uchun ular barcha tabaqadagi odamlarning dinini qoralashda qat’iy turganlarida, maxfiy yig‘ilishlar o‘tkazganlarida va o‘zlarining eng yaqin qarindoshlari hamda eng yaqin do‘stlarining urf-odatlari va amallaridan butunlay ajralib chiqqanlarida, butparast hokimiyatlar nazarida shubha ostidagi kishilarga, ko‘pincha esa quvg‘in nishoniga aylandilar. Ko‘pincha hukmdorlar ongida qarshilik ruhi bo‘lmagan paytlarda ham ular quvg‘inni o‘z ustilariga keltirar edilar. Bu ruhni misol tariqasida ko‘rsatish uchun tarix Karfagen episkopi Kiprianning qatl etilishi tafsilotlarini bayon qiladi. Uning hukmi o‘qib eshittirilganida, quloq tutib turgan masihiylar olomonidan umumiy bir faryod ko‘tarildi; ular: ‘Biz ham u bilan birga o‘lamiz’, dedilar.”

> “The spirit with which many professed Christians accepted death, and even needlessly provoked the enmity of the government, probably had much to do with the passage, in 303, a. d., of the edict of persecution, by the emperor Diocletian, and his assistant, Galerius. The edict was universal in its spirit, and was enforced with more or less strenuousness for ten years.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.

> “Ko‘plab e’tiqodini e’lon qilgan masihiylar o‘limni qanday ruh bilan qabul qilgan bo‘lsalar, hatto hukumatning dushmanligini behuda qo‘zg‘atgan bo‘lsalar ham, ehtimol, bu holat milodiy 303-yilda imperator Diokletian va uning yordamchisi Galeriy tomonidan quvg‘in to‘g‘risidagi farmonning chiqarilishiga ancha darajada sabab bo‘lgan. Bu farmon o‘z ruhi jihatidan umumiy xarakterga ega edi va o‘n yil davomida ozmi-ko‘pmi qattiqqo‘llik bilan ijro etildi.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.

Though Smyrna is one of the two churches that receive no rebuke from the Lord, the history testifies that those who were martyred during that period of time represents some whose motivations were based upon human and not divine impulses. The book of Judges opens by identifying the death of Joshua, and there is a verse that is repeated twice in the book which defines the history of the judges. The second time that verse is cited is the final verse of the book. The first verse of the book marks the end of Joshua and the last verse summarizes the history.

Smirna Rabbiydan hech qanday tanbeh olmaydigan ikki jamoatdan biri bo‘lsa-da, tarix shohidlik beradiki, o‘sha davr mobaynida shahid qilinganlarning ayrimlari ilohiy emas, balki insoniy turtkilarga asoslangan niyatlarga ega bo‘lganlarni ifodalaydi. Hakamlar kitobi Yoshuning o‘limini bayon qilish bilan boshlanadi, va unda hakamlar tarixini belgilab beradigan bir oyat bor bo‘lib, u kitobda ikki marta takrorlanadi. O‘sha oyat ikkinchi marta keltirilgan joy kitobning so‘nggi oyatidir. Kitobning birinchi oyati Yoshuning yakunini belgilaydi, oxirgi oyati esa tarixni xulosa qiladi.

> Now after the death of Joshua it came to pass, that the children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first, to fight against them?… In those days there was no king in Israel, but every man did that which was right in his own eyes… In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 1:1; 17:16; 21:25.

> Endi Yoshua vafotidan keyin shunday bo‘ldiki, Isroil o‘g‘illari Egamizdan so‘rab, dedilar: “Kan’onliklarga qarshi jang qilish uchun ular ustiga biz uchun birinchi bo‘lib kim chiqadi?”… O‘sha kunlarda Isroilda shoh yo‘q edi, balki har kim o‘z ko‘ziga to‘g‘ri ko‘ringan ishni qilar edi… O‘sha kunlarda Isroilda shoh yo‘q edi: har kim o‘z ko‘ziga to‘g‘ri ko‘ringan ishni qilar edi. Hakamlar 1:1; 17:16; 21:25.

As in the history of Smyrna “self” was a primary theme from the beginning to the end. Because they had no king, they determined to do whatever they chose to do. The lack of guidance was what Haskell identified in the history of Smyrna that was represented by no active Spirit of Prophecy. In both histories a lack of guidance opened the door for decisions to be made based upon a person’s own motivations. Ephesus represents the deliverance from Egypt. The history recorded in the book of Judges is represented by the church of Smyrna. From king Saul until the Babylonian captivity is represented by the church of Pergamos and the captivity in Babylon is represented by the church of Thyatira.

Smirna tarixida bo‘lgani kabi, “o‘zlik” boshidan oxirigacha asosiy mavzu bo‘lgan. Shohlari bo‘lmagani uchun, ular o‘zlari nima qilishni istasalar, shuni qilishga qaror qildilar. Yo‘l-yo‘riqning yo‘qligi — Smirna tarixida faol bo‘lgan Bashorat Ruhi yo‘qligi orqali ifodalangan holat — Haskell ta’kidlagan narsa edi. Har ikkala tarixda ham yo‘l-yo‘riqning yo‘qligi qarorlarning insonning o‘z moyilliklari asosida qabul qilinishiga eshik ochdi. Efes Misrdan xalos bo‘lishni ifodalaydi. Hakamlar kitobida qayd etilgan tarix Smirna jamoati orqali ifodalanadi. Shoh Shoul davridan to Bobil asirligigacha bo‘lgan davr Pergam jamoati orqali, Bobildagi asirlik esa Tiyatira jamoati orqali ifodalanadi.

In agreement with the phenomenon identified by the pioneers there is a four and three division in the churches, seals and trumpets, and the first four churches in ancient Israel’s history begin with the Egyptian captivity and end with the Babylonian captivity, for the Alpha and Omega always identifies the end with the beginning. The first four churches in modern Israel’s history begin with the subjection of the Jews to Roman authority and the four churches end with the subjection of the spiritual Jews to spiritual Rome for twelve hundred and sixty years.

Kashshoflar tomonidan aniqlangan hodisaga muvofiq, jamoatlar, muhrlar va karnaylarda to‘rt va uch bo‘linishi mavjud; qadimgi Isroil tarixidagi dastlabki to‘rtta jamoat Misr asirligidan boshlanib, Bobil asirligi bilan yakunlanadi, chunki Alfa va Omega doimo nihoyani ibtido bilan bog‘laydi. Zamonaviy Isroil tarixidagi dastlabki to‘rtta jamoat yahudiylarning Rim hokimiyatiga bo‘ysundirilishi bilan boshlanadi, va bu to‘rtta jamoat ruhiy yahudiylarning ruhiy Rimga bir ming ikki yuz oltmish yil davomida bo‘ysundirilishi bilan yakunlanadi.

What followed Thyatira was Sardis, which began when they came out of the Babylonian captivity typified by Thyatira. Sardis is the church which had a name that it lived, but it did not live. Their profession of life was a lie. Interestingly enough, of all the seven churches it is the word Sardis that has no definition. Definitions have been assigned to Sardis based upon the context of the history and verses, but there is no etymological definition of the name. It has a name, but it doesn’t.

Tiyatiradan keyin kelgani Sardis bo‘ldi; u, Tiyatira timsol qilgan Bobil asirligidan chiqqanlarida boshlandi. Sardis — yashaydi degan nomga ega bo‘lgan, ammo yashamagan jamoatdir. Ularning hayotga da’vosi yolg‘on edi. Qizig‘i shundaki, yetti jamoatning barchasi ichida ta’rifga ega bo‘lmagan so‘z aynan Sardisdir. Tarix va oyatlar mazmuniga asoslanib Sardisga turli ta’riflar berilgan, biroq bu nomning etimologik ta’rifi yo‘q. Uning nomi bor, ammo yo‘q.

> “But the second temple had not equaled the first in magnificence; nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from heaven descended to consume the sacrifice upon its altar. The Shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy seat, and the tables of the testimony were not to be found therein. No voice sounded from heaven to make known to the inquiring priest the will of Jehovah.” The Great Controversy, 24.

> “Ammo ikkinchi ma’bad ulug‘vorlikda birinchisiga teng emas edi; u birinchi ma’badga xos bo‘lgan ilohiy huzurning o‘sha ko‘rinadigan alomatlari bilan ham muqaddas qilinmagan edi. Uning bag‘ishlanishini belgilash uchun g‘ayritabiiy qudratning hech qanday namoyoni bo‘lmadi. Yangi bunyod etilgan muqaddasxonani to‘ldirgan ulug‘vorlik buluti ko‘rinmadi. Osmonlardan olov tushib, uning qurbongohidagi qurbonlikni yondirib yubormadi. Eng muqaddas joyda Shekinah endi karublar orasida maskan tutmas edi; sandiq, marhamat taxti va shahodat lavhalari u yerda topilmas edi. So‘rab-surishtiruvchi ruhoniyga Yahovaning irodasini ma’lum qilish uchun osmondan hech bir ovoz yangramadi.” The Great Controversy, 24.

After the Babylonian captivity they rebuilt Jerusalem and the temple. They then had a name again, for God had promised to put His name in Jerusalem. But His name represents His character, and the lack of His personal presence identified that they had the name that represented life, but in reality, they no longer had the presence that produces life. All they really had was profession and pretense.

Bobil asirligidan keyin ular Quddusni va ma’badni qayta qurdilar. Shundan so‘ng ular yana bir nomga ega bo‘ldilar, chunki Xudo O‘z nomini Quddusga qo‘yishni va’da qilgan edi. Ammo Uning nomi Uning fe’l-atvorini ifodalaydi, va Uning shaxsiy huzurining yo‘qligi shuni ko‘rsatardiki, ular hayotni ifodalovchi nomga ega edilar, ammo aslida ular endi hayotni paydo qiladigan huzurga ega emas edilar. Aslida ularda bor narsa faqat e’tirof va soxtalik edi.

The last voice in Sardis promised of an Elijah who would come before the great and terrible day of the Lord. For ancient Israel the destruction of Jerusalem was the great and dreadful day of the Lord. For this reason, Sister White refers to Jerusalem’s destruction in 70AD as an illustration of the great and dreadful day of the Lord represented as the seven last plagues. The church of Philadelphia began with the voice of John the Baptist crying in the wilderness, thus typifying the voice of William Miller. The voices of John the Baptist and William Miller were presenting the Laodicean message to a people who believed everything was alright, when everything was all wrong. Both John the Baptist and William Miller laid the ax to the root of the tree. The message to Sardis was that there were “a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.” John the Baptist and William Miller represent those who came out of the time period represented by Sardis and were worthy to walk with Christ.

Sardisdagi oxirgi ovoz Egamizning ulug‘ va dahshatli kunidan oldin keladigan bir Ilyos haqida va’da bergan edi. Qadimgi Isroil uchun Quddusning vayron qilinishi Egamizning ulug‘ va dahshatli kuni edi. Shu sababli, Opa Uayt milodiy 70-yildagi Quddusning vayron qilinishini, yetti oxirgi balo sifatida ifodalangan Egamizning ulug‘ va dahshatli kunining bir namunasi sifatida tilga oladi. Filadelfiya jamoati sahroda faryod qiluvchi Yahyo payg‘ambarning ovozi bilan boshlangan bo‘lib, shu tariqa Uilyam Millerning ovoziga timsol bo‘ladi. Yahyo payg‘ambar va Uilyam Millerning ovozlari hamma narsa joyida, deb ishongan bir xalqqa, aslida esa hamma narsa mutlaqo noto‘g‘ri bo‘lgan bir paytda, Laodikeya xabarini yetkazayotgan edi. Yahyo payg‘ambar ham, Uilyam Miller ham boltaning tig‘ini daraxtning ildiziga qo‘ygan edilar. Sardisga bo‘lgan xabar shundan iborat ediki, u yerda “hatto Sardisda ham kiyimlarini bulg‘amagan bir necha ismlar bor; ular Men bilan oq kiyimlarda yuradilar, chunki ular shunga loyiqdirlar.” Yahyo payg‘ambar va Uilyam Miller Sardis bilan ifodalangan vaqt davridan chiqqan va Masih bilan yurishga loyiq bo‘lganlarni ifodalaydilar.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> “Minglab kishilar William Miller va’z qilgan haqiqatni qabul qilishga yetaklandi, va xabarni e’lon qilish uchun Ilyosning ruhi va qudratida Xudoning xizmatkorlari ko‘tarildi. Iso Masihning yo‘l tayyorlovchisi bo‘lgan Yuhanno kabi, bu tantanavor xabarni va’z qilganlar boltaning daraxt ildiziga qo‘yilishini va odamlarni tavbaga munosib mevalar keltirishga da’vat etishni o‘z zimmalariga yuklangan majburiyat deb his qildilar. Ularning guvohligi jamoatlarni uyg‘otish va ularga kuchli ta’sir ko‘rsatish hamda ularning asl qiyofasini namoyon etish uchun mo‘ljallangan edi. Va kelajak g‘azabidan qochish haqidagi bu tantanavor ogohlantirish yangraganida, jamoatlarga qo‘shilgan ko‘plar shifo baxsh etuvchi xabarni qabul qildilar; ular o‘z ortga qaytishlarini ko‘rdilar va tavbaning achchiq ko‘z yoshlari hamda qalbning chuqur iztirobi bilan o‘zlarini Xudo oldida kamtar qildilar. Va Xudoning Ruhi ular ustiga qo‘nganida, ular shunday nidoni yangratishga yordam berdilar: ‘Xudodan qo‘rqinglar va Unga ulug‘vorlik beringlar; chunki Uning hukm soati keldi.’” Early Writings, 233.

The seven churches of Revelation represent the history of the apostles until the Second Coming of Christ, and the seven churches also represent the history of ancient Israel from the prophet Moses until the first coming of Christ.

Vahiy kitobidagi yetti jamoat havoriylar davridan boshlab Masihning Ikkinchi Kelishigacha bo‘lgan tarixni ifodalaydi, va bu yetti jamoat, shuningdek, qadimgi Isroilning Muso payg‘ambardan boshlab Masihning birinchi kelishigacha bo‘lgan tarixini ham ifodalaydi.

> “The trials of the children of Israel, and their attitude just before the first coming of Christ, illustrate the position of the people of God in their experience before the second coming of Christ.

> “Isroil farzandlarining sinovlari va Masihning birinchi kelishidan oldingi paytdagi ularning munosabati, Masihning ikkinchi kelishidan oldingi tajribalarida Xudo xalqining holatini ifodalaydi.

> “Satan’s snares are laid for us as verily as they were laid for the children of Israel just prior to their entrance into the land of Canaan. We are repeating the history of that people.

> “Shaytonning tuzoqlari biz uchun ham, Isroil farzandlari Kan’on yurtiga kirishlari arafasida ular uchun qanday qo‘yilgan bo‘lsa, xuddi shunday qo‘yilgandir. Biz o‘sha xalqning tarixini takrorlamoqdamiz.

> “Their history should be a solemn warning to us. We need never expect that when the Lord has light for his people, Satan will stand calmly by and make no effort to prevent them from receiving it. Let us beware that we do not refuse the light God sends, because it does not come in a way to please us. . . . If there are any who do not see and accept the light themselves, let them not stand in the way of others.

> “Ularning tarixi biz uchun jiddiy bir ogohlantirish bo‘lishi kerak. Rabbiy O‘z xalqiga nur berganida, Shayton xotirjam chetda turib, ularning uni qabul qilishiga to‘sqinlik etish uchun hech qanday urinish qilmaydi, deb hech qachon kutmasligimiz kerak. Xudo yuborgan nurni, u bizga ma’qul bo‘lgan tarzda kelmagani uchun, rad etib qo‘ymasligimizdan ehtiyot bo‘laylik.... Agar ba’zilar nurni o‘zlari ko‘rmasalar va qabul qilmasalar, boshqalarning yo‘liga to‘sqinlik qilmasinlar.

> “‘I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live; that thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him; for he is thy life, and the length of thy days; that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.’

> “‘Bugun men osmon va yerni sizlarga qarshi guvohlikka chorlayman: men sizlarning oldingizga hayot va o‘limni, baraka va la’natni qo‘ydim; shuning uchun hayotni tanlang, toki siz ham, zurriyotingiz ham yashasin; toki siz Egangiz Xudovandni seving, Uning ovoziga itoat eting va Unga mahkam yopishing; chunki U sizning hayotingizdir va kunlaringizning uzunligidir; toki Egamiz ota-bobolaringizga — Ibrohimga, Ishoqqa va Yoqubga — ularga beraman, deb qasam ichgan yurtda istiqomat qilgaysizlar.’”

> “This song was not historical but prophetic. While it recounted the wonderful dealings of God with his people in the past, it also foreshadowed the great events of the future, the final victory of the faithful when Christ shall come the second time in power and glory.

> “Bu qo‘shiq tarixiy emas, balki bashoratli edi. U Xudoning O‘z xalqi bilan o‘tmishda qilgan ajoyib muomalalarini bayon etar ekan, shu bilan birga kelajakdagi buyuk voqealarni ham, Masih qudrat va ulug‘vorlik bilan ikkinchi marta kelganida sodiqlarning yakuniy g‘alabasini ham oldindan ko‘rsatib berar edi.

> “The apostle Paul plainly states that the experience of the Israelites in their travels has been recorded for the benefit of those living in this age of the world, those upon whom the ends of the world are come. We do not consider that our dangers are any less than those of the Hebrews, but greater.” Healthful Living, 280, 281.

> “Havoriy Pavlus Isroil xalqining sayohatlari davomidagi tajribasi bu dunyo zamonining ushbu davrida yashayotganlar, ya’ni dunyoning oxiri yetib kelganlar foydasi uchun yozib qoldirilganini ochiq bayon qiladi. Biz o‘z xavf-xatarlarimizni ibroniylarnikidan hech ham kam deb hisoblamaymiz, balki undan ham buyukroq deb bilamiz.” Healthful Living, 280, 281.

The deliverance from Egypt is represented by the church of Ephesus, and the symbol of the church of Ephesus in that history was Joshua. After those who God brought out of Egypt failed ten successive tests, the Lord removed the covenant from the rebels and gave it to Joshua and Caleb.

Misrdan qutqarilish Efes jamoati tomonidan ifodalanadi, va o‘sha tarixda Efes jamoatining timsoli Yoshua edi. Xudo Misrdan olib chiqqanlar ketma-ket o‘nta sinovdan o‘ta olmagach, Rabb ahdni isyonchilardan olib, uni Yoshua va Kalebga berdi.

> Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. Numbers 14:28–30.

> Ularga aytgin: “Men tirik ekanman, deydi Rabbiy, quloqlarimga qanday so‘zlagan bo‘lsangiz, sizlarga shunday qilurman: jasadlaringiz bu sahroda qulaydi; orangizda sanab chiqilganlarning barchasi, to‘liq soningiz bo‘yicha, yigirma yoshdan va undan yuqori bo‘lgan, Menga qarshi noliganlarning hech biri, albatta, sizlarni unda yashatishga qasam ichgan yurtga kirmaysizlar; faqat Yefunnaning o‘g‘li Xolib va Nunning o‘g‘li Yoshuo bundan mustasno.” Sanoqlar 14:28–30.

Sister White identifies that Joshua and Caleb represent those “upon whom the ends of the world are come,” who “make a covenant with God by sacrifice.”

Opa Uayt Yoshua va Xolib “zamonlarning oxiri yetib kelgan” hamda “qurbonlik orqali Xudo bilan ahd tuzadigan” kishilarni ifodalashini ko‘rsatadi.

> “For our admonition, upon whom the ends of the world are come, was this history recorded. How often the people of God today live over the experience of the children of Israel! How often they murmur and complain! How often they draw back when the Lord bids them go forward! The cause of God is suffering for want of men like Caleb and Joshua, men of fidelity and unshaken trust. God calls for men who will give themselves to him to be imbued with his Spirit. The cause of Christ and humanity demand sanctified, self-sacrificing men, men who will go forth without the camp, bearing the reproach. Let them be strong, valiant men, fit for worthy enterprises, and let them make a covenant with God by sacrifice.” Review and Herald, May 20, 1902.

> “Bu tarix bizga, ya’ni zamonlarning oxiri yetib kelgan bizlarga ogohlantirish uchun yozib qoldirilgan. Bugun Xudoning xalqi qanchalik tez-tez Isroil farzandlarining tajribasini qayta boshdan kechiradi! Ular qanchalik tez-tez norozi bo‘lib, shikoyat qiladilar! Rabbiy ularga oldinga borishni buyurganida, ular qanchalik tez-tez ortga tortadilar! Xudoning ishi Kaleb va Yoshua singari kishilar — sadoqatli va sobitqadam ishonch egalarining yetishmasligi tufayli aziyat chekmoqda. Xudo O‘zini Unga bag‘ishlab, Uning Ruhi bilan to‘lib-toshadigan kishilarni chorlaydi. Masih va insoniyat ishi muqaddas qilingan, o‘zini qurbon qilishga tayyor kishilarni, qarorgohdan tashqariga chiqib, sharmandalikni o‘z bo‘yniga oladigan kishilarni talab etadi. Ular kuchli, shijoatli, oliyjanob ishlarga munosib kishilar bo‘lsin va qurbonlik orqali Xudo bilan ahd qilsinlar.” Review and Herald, 1902-yil 20-may.

The covenant that is renewed, as represented by the covenant being renewed with Joshua and Caleb, is the covenant with the one hundred and forty-four thousand and the great multitude. It is renewed after the original covenant chosen people are divorced from God and assigned to die in the wilderness. The covenant with the hundred and forty-four thousand is accomplished in the very same history that a former chosen people is rejected.

Yahudo va Xolib bilan yangilangan ahd orqali ifodalanganidek, yangilanadigan ahd bir yuz qirq to‘rt ming va ulkan olomon bilan tuzilgan ahddir. U asl ahdning tanlangan xalqi Xudodan ajratilib, sahroda o‘lishga mahkum etilganidan keyin yangilanadi. Bir yuz qirq to‘rt ming bilan bo‘lgan ahd, avvalgi tanlangan xalq rad etilayotgan ayni o‘sha tarixning o‘zida amalga oshadi.

Ephesus means desirable and the work accomplished by both Joshua and the early church was “desirable.” When Joshua led God’s people into the Promised Land, he went forth conquering. The first seal runs parallel with the church of Ephesus, and is represented by a white horse that goes forth conquering. This was true of Joshua and of the apostolic church. The first seal runs parallel to the church of Ephesus in both ancient and modern Israel.

Efes ma’nosi jihatidan “orzu qilingan” demakdir va Yoshua hamda ilk jamoat tomonidan ado etilgan ish “orzu qilingan” edi. Yoshua Xudoning xalqini Va’da qilingan yurtga olib kirganida, u g‘olibona yurish qilib oldinga chiqdi. Birinchi muhr Efes jamoatiga parallel ravishda boradi va g‘olibona yurish qilib oldinga chiqadigan oq ot bilan ifodalanadi. Bu Yoshua uchun ham, havoriylik davridagi jamoat uchun ham to‘g‘ri edi. Birinchi muhr qadimgi va zamonaviy Isroilda Efes jamoatiga parallel ravishda boradi.

Smyrna is derived from the word “myrrh” which is an oil that was used for embalming the dead. The second seal is represented by a red horse who was given “a great sword” and “power” to take “peace from the earth” which meant that men in that history would “kill one another.” The second seal runs parallel to the church of Smyrna and it represents the authority given to God’s enemies allowing them to overcome and kill God’s people. This was fulfilled in the period following the apostolic church and also in the history of the Judges. In both histories God allowed powers outside of God’s people to bring warfare and death upon His people. In the apostolic church that warfare was motivated by the rejection of the religion of Christ, which in the previous period of Ephesus had been invincible as it carried the gospel to the world. The motivation of the enemies of God’s people in the period of the Judges was based upon the previous period of Ephesus, where God demonstrated his power upon Egypt and the following nations that Joshua had been used to conquer. The second seal runs parallel to the church of Smyrna in both ancient and modern Israel.

Smirna “mirra” so‘zidan kelib chiqqan bo‘lib, u o‘liklarni mumiyolashda ishlatiladigan moydir. Ikkinchi muhr “katta qilich” va yerdan “tinchlikni olish” uchun “hokimiyat” berilgan qizil ot bilan ifodalanadi; bu esa o‘sha tarix davrida odamlar “bir-birini o‘ldirishi”ni anglatardi. Ikkinchi muhr Smirna jamoatiga parallel ravishda kechadi va u Xudoning dushmanlariga berilgan hokimiyatni, ya’ni ularga Xudoning xalqini yengish va o‘ldirishga yo‘l qo‘yilganini ifodalaydi. Bu havoriylar jamoatidan keyingi davrda, shuningdek Hakamlar tarixida ham amalga oshdi. Har ikki tarixda Xudo O‘z xalqidan tashqaridagi kuchlarga O‘z xalqining ustiga urush va o‘lim keltirishiga yo‘l qo‘ydi. Havoriylar jamoatida bu urush Masih dinining rad etilishi tufayli yuzaga kelgan edi; bu din avvalgi Efes davrida dunyoga xushxabarni olib borganida yengilmas bo‘lgan edi. Hakamlar davrida Xudo xalqining dushmanlarining undovi avvalgi Efes davriga asoslangan edi; o‘sha davrda Xudo Misr ustidan va keyinchalik Yoshua orqali zabt ettirgan xalqlar ustidan O‘z qudratini namoyon qilgan edi. Ikkinchi muhr qadimgi va zamonaviy Isroilda ham Smirna jamoatiga parallel ravishda kechadi.

Pergamos means a “fortified citadel,” thus representing a castle of a king. The third seal runs parallel to Pergamos and represents the history where human judgment is carried out by the kings of the land in opposition to God’s judgment. Thus, the measurement, or the judgment which is represented by the “two” scales that weigh the “wheat,” “barley,” “oil” and “wine;” identifies royal human authority, which is always flawed in relation to God’s judgment. Remember that an honest measuring or an honest weighing does not require two scales. Two scales represent unequal judgment.

Pergamos “mustahkam qal’a” degan ma’noni anglatadi; shu tariqa u podshohning qasrini ifodalaydi. Uchinchi muhr Pergamosga parallel ravishda boradi va insoniy hukm Xudoning hukmiga qarshi holda yer podshohlari tomonidan amalga oshiriladigan tarixni ifodalaydi. Shunday ekan, “bug‘doy”, “arpa”, “moy” va “sharob”ni tortadigan “ikki” tarozi bilan ifodalangan o‘lchov, ya’ni hukm, Xudoning hukmiga nisbatan doimo nuqsonli bo‘lgan podshohona insoniy hokimiyatni ko‘rsatadi. Yodingizda bo‘lsin, halol o‘lchash yoki halol tortish uchun ikki tarozi talab qilinmaydi. Ikki tarozi teng bo‘lmagan hukmni ifodalaydi.

The “barley” is a symbol of the Passover festival’s “first fruit” offering, the “wheat” is a symbol of the Pentecostal festival’s offering of the “two wave loaves.” The “oil” is a symbol of the Holy Spirit and the “wine” is a symbol of doctrine. Pergamos in the time of ancient Israel is the period of the compromising kings of Israel who brought judgment upon God’s system of worship represented by the Passover through Pentecostal season. The truths of God’s word are represented by the “wine” and “oil.” In both ancient and modern Israel, the church of Pergamos is the period when Satan attempts to accomplish what he could not do through the shedding of blood in the history represented by Smyrna. In Pergamos Satan attempted to destroy God’s people and God’s truth through compromise, not by the shedding of blood as represented in Smyrna. The compromise of the kings of ancient Israel typifies the compromise of Constantine in modern Israel.

“Arpa” Fisih bayramining “birinchi hosil” nazrining timsolidir, “bug‘doy” esa Hosil bayramidagi “ikki tebratiladigan non” nazrining timsolidir. “Yog‘” Muqaddas Ruhning timsoli, “sharob” esa ta’limotning timsolidir. Qadimgi Isroil davridagi Pergamos — bu Isroilning murosaga borgan shohlari davri bo‘lib, ular Fisihdan Hosil bayramigacha bo‘lgan mavsum orqali ifodalangan Xudoning sajda tizimi ustiga hukm keltirdilar. Xudo Kalomining haqiqatlari “sharob” va “yog‘” orqali ifodalanadi. Qadimgi Isroilda ham, zamonaviy Isroilda ham, Pergamos jamoati — bu Shayton Smirna orqali ifodalangan tarixda qon to‘kish vositasida qila olmagan ishini amalga oshirishga uringan davrdir. Pergamosda Shayton Xudoning xalqini va Xudoning haqiqatini Smirnada ifodalanganidek qon to‘kish orqali emas, balki murosa orqali yo‘q qilishga urindi. Qadimgi Isroil shohlarining murosasi zamonaviy Isroildagi Konstantinning murosasining timsolidir.

Thyatira means “sacrifice of contrition” and speaks to the spirit of martyrdom that God provides to His people that are slain for His name. The sacrifice of contrition represents the willingness to serve Christ in severe circumstances as represented by Daniel, Shadrach, Meshach and Abednego during the captivity of the seventy years; and it also represents the sacrifice of the Waldensians, the Huguenots and others who were tortured, imprisoned, slandered and slain by the papal authority during the history of the twelve hundred and sixty years. The fourth seal runs parallel to the church of Thyatira and represents the persecution by ancient Babylon against ancient Israel and the persecution by modern Babylon against modern Israel. The history of both captivities first required a falling away from truth which Israel’s kings and the emperor Constantine accomplished. Both prepared the way for a period represented by Thyatira.

Tiyatira “iztirobli tavba qurbonligi” degan ma’noni anglatadi va Xudo O‘z nomi uchun o‘ldirilgan xalqiga ato etadigan shahidlik ruhini ifodalaydi. Iztirobli tavba qurbonligi yetmish yillik asirlik davrida Doniyor, Shadrax, Meshax va Abednego misolida ko‘rsatilganidek, og‘ir sharoitlarda Masihga xizmat qilishga tayyorlikni bildiradi; shuningdek, u bir ming ikki yuz oltmish yil tarixi davomida papalik hokimiyati tomonidan qiynoqqa solingan, qamoqqa tashlangan, tuhmat qilingan va o‘ldirilgan valdenschilar, gugenotlar hamda boshqalarning qurbonligini ham ifodalaydi. To‘rtinchi muhr Tiyatira jamoati bilan parallel ravishda davom etadi va qadimgi Bobilning qadimgi Isroilga qarshi ta’qibini hamda zamonaviy Bobilning zamonaviy Isroilga qarshi ta’qibini ifodalaydi. Har ikki asirlik tarixida avval haqiqatdan og‘ish talab etilgan bo‘lib, buni Isroil shohlari va imperator Konstantin amalga oshirdilar. Ularning har ikkalasi ham Tiyatira bilan ifodalangan davrga yo‘l tayyorladi.

Sardis has no meaning in agreement with it professing a name, but the profession is a lie. The presence of the Shekinah never manifested in the second temple. The presence of Christ never manifested in the history of Sardis. The reformation of the Dark Ages was essentially a series of one step forward and two steps back. The work that the history of Sardis was supposed to accomplish in the Protestant Reformation was never finalized.

Sardisning e’tirof etilgan nomga muvofiq hech qanday ma’nosi yo‘q, ammo bu e’tirof yolg‘ondir. Shekinaning huzuri ikkinchi ma’badda hech qachon zohir bo‘lmagan. Masihning huzuri Sardis tarixida hech qachon zohir bo‘lmagan. Zulmat asrlaridagi islohot mohiyatan bir qadam oldinga va ikki qadam orqaga ketishlar silsilasi edi. Sardis tarixi Protestant Islohoti davrida ado etishi lozim bo‘lgan ish hech qachon nihoyasiga yetkazilmagan.

Philadelphia means brotherly love and it is impossible to love your brother if you do not first love God.

Filadelfiya birodarlik muhabbatini anglatadi, va agar siz avvalo Xudoni sevmaysiz, birodaringizni sevishingiz imkonsizdir.

> If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also. 1 John 4:20, 21.

> Agar kimdir: Men Xudoni sevaman, desa-yu, o‘z birodaridan nafratlansa, u yolg‘onchidir; chunki ko‘rib turgan birodarini sevmagan kishi, ko‘rmagan Xudoni qanday sevishi mumkin? Va biz Undan shunday amr olganmizki: kim Xudoni sevsa, o‘z birodarini ham sevsin. 1 Yuhanno 4:20, 21.

Philadelphia represents the church who loves God, and for this reason there is no condemnation or rebuke levelled against Philadelphia.

Filadelfiya Xudoni sevadigan jamoatni ifodalaydi, va aynan shu sababli Filadelfiyaga qarshi hech qanday hukm yoki tanbeh qaratilmagan.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:7–12.

> Filadelfiyadagi jamoatning farishtasiga yozgin: Muqaddas Zot, Haqiqiy Zot, Dovudning kalitiga ega bo‘lgan, ochadigan va hech kim yopolmaydigan, yopadigan va hech kim ocholmaydigan Zot shunday deydi: Ishlaringni bilaman: mana, men sening oldingga ochiq eshik qo‘ydim, uni hech kim yopa olmaydi; chunki sening quvvating oz bo‘lsa-da, so‘zimni saqlading va nomimni inkor etmading. Mana, o‘zlarini yahudiy deb aytadigan, ammo unday bo‘lmay, yolg‘on so‘zlaydigan Shayton sinagogasidagilarni shunday qilamanki, ular kelib oyoqlaring oldida sajda qiladilar va seni sevganimni bilib oladilar. Sabr-toqatim haqidagi so‘zni saqlaganing uchun, men ham seni butun olam ustiga keladigan, yer yuzida yashovchilarni sinash uchun bo‘ladigan vasvasa soatidan saqlayman. Mana, tez orada kelaman: hech kim tojingni olmasligi uchun, o‘zingdagi narsani mahkam tut. G‘olib kelganni O‘z Xudoyimning ma’badida ustun qilaman, va u endi hech qachon tashqariga chiqmaydi; uning ustiga O‘z Xudoyimning nomini, O‘z Xudoyimning shahrining nomini — Xudoyim huzuridan osmondan tushib keladigan yangi Quddusning nomini — va O‘zimning yangi nomimni yozaman. Vahiy 3:7–12.

Philadelphia is given “the key of David,” and in the Philadelphian history of ancient Israel they were given the Son of David, which represents among other things the prophetic principle of Alpha and Omega, the first and the last. That key represents the methodology of “historicism.” In the period represented by the Philadelphian church at the end of ancient Israel the very Author of biblical prophecy was the key. In the period represented by the Philadelphian church in the Millerite history William Miller was given the key. In those two histories Christ dealt with Jews who thought they were the sons of Abraham, but they were not. Miller dealt with Protestants who thought they were spiritual Jews, but were not.

Filadelfiyaga “Dovudning kaliti” berilgan, va qadimgi Isroilning Filadelfiya tarixida ularga Dovudning O‘g‘li berildi; bu, boshqa narsalar qatorida, Alfa va Omega, birinchi va oxirgi degan bashoratli tamoyilni ifodalaydi. O‘sha kalit “tarixiychilik” metodologiyasini ifodalaydi. Qadimgi Isroilning oxiridagi Filadelfiya jamoati bilan ifodalangan davrda Muqaddas Kitob bashoratining aynan Muallifining O‘zi kalit edi. Millerchilar tarixidagi Filadelfiya jamoati bilan ifodalangan davrda kalit Uilyam Millerga berildi. Bu ikki tarixda Masih o‘zlarini Ibrohimning o‘g‘illari deb o‘ylagan, ammo aslida unday bo‘lmagan yahudiylar bilan ish ko‘rdi. Miller o‘zlarini ruhiy yahudiylar deb o‘ylagan, ammo unday bo‘lmagan protestantlar bilan ish ko‘rdi.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:13.

> Kimning qulog‘i bo‘lsa, Ruh jamoatlarga nima deyayotganini eshitsin. Vahiy 3:13.

Laodicea means a people judged, and the Laodiceans, the Jews of Christ time period, were ultimately judged in 70AD at the destruction of Jerusalem. The ultimate judgment of apostate Protestantism takes place in the Sunday law crisis, but they met their judgment when they rejected the first angel’s message in the spring of 1844, and were then divinely pronounced as the daughters of Babylon. Those fallen Protestants typify Laodicean Adventism in the last days of the investigative judgment.

Laodikiya “hukm qilingan xalq” degan ma’noni anglatadi, va Laodikiyaliklar — Masih davridagi yahudiylar — oxir-oqibat milodiy 70-yilda Quddusning vayron qilinishi chog‘ida hukm qilindilar. Murtad protestantizmning yakuniy hukmi yakshanba qonuni inqirozi paytida sodir bo‘ladi, biroq ular 1844-yil bahorida birinchi farishtaning xabarini rad etganlarida o‘z hukmlariga duch keldilar va shundan so‘ng ilohiy ravishda Bobilning qizlari deb e’lon qilindilar. O‘sha qulagan protestantlar tergov hukmining oxirgi kunlaridagi Laodikiyachi adventizmning timsolidir.

We have now essentially reviewed several various ways in which the seven churches of Revelation can be correctly understood as prophetic symbols and thereafter prophetically applied. But they must be understood and applied within the context of the prophetic rules “that have been given us by the highest authority.”

Endi biz, asosan, Vahiy kitobidagi yetti jamoatning bashoratli ramzlar sifatida qanday qilib to‘g‘ri tushunilishi va shundan keyin bashoratli tarzda qo‘llanishi mumkinligining bir necha turli yo‘llarini ko‘rib chiqdik. Ammo ular “bizga eng oliy hokimiyat tomonidan berilgan” bashoratli qoidalar doirasida tushunilishi va qo‘llanilishi lozim.

The message to the seven churches were messages given to the seven churches that were in existence when John recorded the messages. The messages to the seven churches provide instruction and warning for all churches throughout history. The messages to the seven churches provide instruction and warning for individual Christians throughout history. The seven churches represent the history of Christianity from the time of the apostles until the end of the world. The seven churches represent the history of ancient Israel from the time of Moses until the destruction of Jerusalem in 70 AD. The seven churches may be recognized and applied by identifying the distinction between the first four churches and the last three churches.

Yetti jamoatga yo‘llangan xabarlar — Yuhanno bu xabarlarni yozib olgan paytda mavjud bo‘lgan yetti jamoatga berilgan xabarlardir. Yetti jamoatga yo‘llangan xabarlar tarix davomida barcha jamoatlar uchun ta’limot va ogohlantirish beradi. Yetti jamoatga yo‘llangan xabarlar tarix davomida alohida masihiylar uchun ham ta’limot va ogohlantirish beradi. Yetti jamoat havoriylar zamonidan to dunyoning oxirigacha bo‘lgan Masihiylik tarixini ifodalaydi. Yetti jamoat Muso zamonidan milodiy 70-yilda Quddus vayron qilinmaguncha bo‘lgan qadimgi Isroil tarixini ifodalaydi. Yetti jamoatni birinchi to‘rt jamoat bilan oxirgi uch jamoat o‘rtasidagi farqni aniqlash orqali anglash va tatbiq etish mumkin.

Of the six various prophetic applications we are identifying, the same applications are represented in the seven seals.

Biz aniqlayotgan oltita turli bashoratli tatbiqning ayni o‘zi yetti muhrda ham ifodalangan.

We will address these truths in the next article.

Bu haqiqatlarni keyingi maqolada ko‘rib chiqamiz.

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