Article

# The Spirit of Prophecy: Leading and Teaching

Payg‘ambarlik Ruhi: Yetaklash va O‘rgatish

Habakkuk's Two Tables

Habakkukning Ikki Lavhasi

Author

Jeff Pippenger

Published

October 15, 2012

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Habakkuk's Two Tables 3 of 95

Xabaqquqning Ikki Jadvali 95 dan 3

## Introduction: The Foundation of Habakkuk's Two Tables

Kirish: Habakkukning Ikki Lavhasining Asosi

This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.

Bu turkum “Habakkukning Ikki Jadvali” deb ataladi. Hozirgacha biz 1843 va 1850 yillardagi Jadvallardan ayrim haqiqatlarni oldik; hozircha ularni Muqaddas Kitob asosida himoya qilish uchun emas, balki Ellen Uayt bu haqiqatlarni ma’qullashini belgilash uchun shunday qildik. Bizning da’vomiz shundan iboratki, agar siz bu poydevor haqiqatlarini rad etsangiz, ayni paytda Bashorat Ruhini ham rad etayotgan bo‘lasiz. Biz avvalo shuni qaydga kiritmoqchimiz.

## Review of Millerite History and the Midnight Cry

Millerchilar tarixining va Yarim tun faryodining sharhi

In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.

Birinchi taqdimotimizda biz Millerchilar tarixini, 1798 yildan 1844 yilgacha bo‘lgan yo‘l belgilarini bayon qildik. Oxirgi taqdimotimizda esa biz kechikish vaqtidan 1844 yil 22 oktyabrda eshikning yopilishigacha bo‘lgan tarixni yanada yaqindan ko‘rib chiqdik va o‘sha davrni Yarim Tungi Nido deb aniqladik. Yarim Tungi Nido tarixga 1844 yil 12–17 avgust kunlari bo‘lib o‘tgan Exeter lager yig‘ilishida kirib keldi va 1844 yil 22 oktyabrgacha davom etdi. 1844 yil mart oyida boshlangan kechikish vaqti Yarim Tungi Nidoning bir qismi hamda uning xabarini e’lon qilishga tayyorlangan bir xalqni hozirlab bergan poklanish jarayonining tarkibiy qismidir.

We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.

Kecha buni sizning qalblaringiz va onglaringizda o‘rnatishga umid qilgan edik. Xudoning Kalomidagi kechikish davrlariga oid barcha tasvirlar dunyoning oxiri haqida so‘zlaydi. Ellen Uayt 1 Korinfliklarga 10:11 ga izoh berib shunday deydi: “Qadimgi payg‘ambarlarning har biri o‘zlari yashagan kunlardan ko‘ra ko‘proq bizning kunimiz uchun gapirgan.” 1 Korinfliklarga 10:11 da shunday deyiladi: “Endi bularning hammasi ularga ibrat bo‘lib yuz berdi; va ular bizning nasihatimiz uchun yozilgan, bizga esa zamonlarning oxiri yetib kelgandir.” Millerchilar tarixi dunyoning oxirida yuz beradigan narsalarning tarixidir. Kechikish davri va undan keyin keladigan narsalar haqidagi ushbu Muqaddas Kitob tarixlarining barchasi Millerchilar kechikish davrida va Yarim Tungi Nidoda yuz beradigan narsalarni tasvirlaydi. Biz bu narsalarni tushunishimiz kerak, chunki tarix takrorlanadi.

## The 2520: Ellen White's Endorsement

2520: Ellen White’ning Tasdig‘i

We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.

Biz bu jadvallardagi birinchi masala bilan shug‘ullanib kelmoqdamiz, garchi bu haqda ko‘p gapirmagan bo‘lsak ham. Biz Ellen White aniq ma’qullaganini ko‘rsatmoqchi bo‘lgan birinchi ta’limot — 2520dir. Dastlabki ikki taqdimot bizni shu yerga olib kelish uchun mo‘ljallangan edi. Ertaga ertalab biz ushbu jadvaldagi Doimiy masalasini ko‘rib chiqishni boshlaymiz.

## Remembering the Lord's Leading and Teaching

Rabbiyning Yo‘lboshchiligi va Ta’limotini Eslab Qolish

Let's begin with Life Sketches, page 196: "We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.

Keling, Life Sketches, 196-betdan boshlaylik: “Kelajakdan qo‘rqishimiz uchun bizda hech qanday sabab yo‘q, faqat Rabbiy bizni qanday yetaklaganini va o‘tgan tariximizdagi Uning ta’limotini unutib qo‘ysakgina bundan mustasno.” Masihiyning kelajak uchun qo‘rqishi kerak bo‘lgan yagona narsa — yo‘ldan chiqib ketib, halok bo‘lishidir. Qo‘rquvga sabab bo‘lishi kerak bo‘lgan narsa — abadiy hayotga erisha olmaslikdir. Bu yerda Opa Uayt aytadiki, kelajakdan qo‘rqishimiz uchun, ikki narsadan tashqari, hech qanday sabab yo‘q. Bu Adventizmdagi Bashorat Ruhi yozuvlarida ko‘p uchraydigan bir parcha, biroq u qaysi yetakchilik va qaysi ta’limotlarni nazarda tutayotganini kimningdir batafsil tushuntirib berishini kamdan-kam eshitasiz.

We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.

U tilga olgan yetakchilik Yarim Tun Nidosining tarixi ekanini ko‘rsatamiz. Yarim Tun Nidosi tarixida Masih cho‘zilish vaqtida, Yarim Tun Nidosining kelishi va e’lon qilinishida hamda 1844-yil 22-oktabrda eshikning yopilishida yetakchilik qilgan edi. U bu tarixni O‘zi bilan birga imon orqali Eng Muqaddas Joyga kira oladigan bir xalqni yetishtirish uchun belgilagan edi. Uning ta’limotlari bilan bir qatorda o‘sha alohida tarixni ham unutishdan qo‘rqmog‘imiz lozim.

We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.

Biz Yarim Tun Nidosini yuzaga keltirgan muayyan bir ta’limot borligini ko‘rsatamiz. Bu ta’limot 1840-yil 11-avgustda Usmonli imperiyasining qulashiga oid ta’limot ham emas edi, Millerchilar tarixida Ikkinchi Farishta Xabari tarixida kirib kelgan o‘liklarning holati haqidagi ta’limot ham emas edi. Aksincha, Yarim Tun Nidosini yuzaga keltirgan narsa Millerchilar tarixidagi muayyan bir ta’limot edi; o‘sha yerda Rabbiy yo‘l ko‘rsatdi, va biz Uning yo‘l-yo‘rig‘i hamda Uning ta’limotini unutib qo‘yishdan boshqa kelajak uchun qo‘rqadigan hech narsaga ega emasmiz.

We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again:

Biz Uning yetakchiligi ham, ta’limoti hamning timsoli Yarim tun nidosi ekanini ta’kidlaymiz. Keling, Ellen White’ning birinchi vahiyidan ushbu parchani yana o‘qib chiqaylik:

> "On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them, and said that it was not God that had led them out so far."

> “Bu yo‘lda advent xalqi yo‘lning narigi uchida joylashgan shaharga qarab borar edi. Yo‘lning boshida, ularning orqasida, yorqin bir nur o‘rnatilgan edi; farishta menga bu nur yarim tun faryodi ekanini aytdi. Bu nur butun yo‘l bo‘ylab porlab turar va ular qoqilib ketmasinlar deb oyoqlariga yorug‘lik berar edi. Agar ular ko‘zlarini o‘zlarining oldida bo‘lib, ularni shaharga boshlab borayotgan Isoga qat’iy tikib tursalar, ular omon edilar. Ammo ko‘p o‘tmay, ba’zilari holdan toyib, shahar hali juda uzoqda ekanini aytdilar va ular unga bundan oldinroq kirib bo‘lgan bo‘lamiz, deb kutgan edilar. Shunda Iso O‘zining ulug‘vor o‘ng qo‘lini ko‘tarib, ularga dalda berar edi; Uning qo‘lidan advent guruhining uzra tebranib turadigan bir nur chiqardi, va ular: ‘Alleluia!’ deb hayqirardilar. Boshqalar esa, shoshqaloqlik bilan, orqalaridagi nurni inkor etib, ularni bunchalik uzoqqa olib chiqqan Zot Xudo emas edi, dedilar.”

They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry.

Ular Yarim tun faryodini inkor etmoqdalar va Yarim tun faryodi bilan bog‘liq holda, Rabbiy Yarim tun faryodida ularni boshqarmagan, deb da’vo qilmoqdalar. Ular Yarim tun faryodida Xudoning yo‘lboshchiligini inkor etmoqdalar.

> "The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."

> Ularning ortidagi nur so‘ndi; bu ularning oyoqlarini mutlaq zulmatda qoldirdi, va ular qoqilib, nishonni ham, Isoni ham ko‘rmay qo‘ydilar va yo‘ldan chiqib, pastdagi qorong‘i va yovuz dunyoga qulab tushdilar.

## The Midnight Cry in Context

Yarim Tun Faryodi Kontekstida

We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.

2520 masalasini ko‘rib chiqishdan oldin, uni o‘z o‘rniga qo‘yish uchun Yarim tun nidosining tarixiga yana bir bor nazar tashlaymiz.

> From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."

> Buyuk Kurash, 391–395-betlardan: “Rabbimizning kelishi dastlab kutilgan vaqt, ya’ni 1844-yilning bahorida o‘tib ketganda,” — bu kechikish davri, birinchi umidsizlikdir — “Uning zohir bo‘lishini imon bilan kutganlar bir muddat shubha va noaniqlik ichida qoldilar. Dunyo ularni butunlay mag‘lub bo‘lgan va aldanishni quchoqlab yurgani oshkor bo‘lgan kishilar deb hisoblagan bo‘lsa-da, ularning taskin manbai hanuz Xudoning Kalomi edi. Ko‘plar Muqaddas Bitiklarni tadqiq etishda davom etib, o‘z e’tiqodlarining dalillarini yangidan ko‘rib chiqdilar hamda yanada ko‘proq nur olish uchun bashoratlarni sinchkovlik bilan o‘rgandilar.”

If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here.

Agar ko‘plar buni qilgan bo‘lsa, demak, buni qilmagan ba’zilar ham bo‘lgan. Bu yerda “ular” deb aytilmagan; “ko‘plar” deb aytilgan — bu yerda ikki toifa bor.

> "The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.

> Ularning qarashlarini qo‘llab-quvvatlovchi Muqaddas Kitob guvohligi ravshan va qat’iydek tuyulardi. Adashib bo‘lmaydigan alomatlar Masihning kelishi yaqin ekanini ko‘rsatardi. Gunohkorlarning tavba qilib imonga kelishida ham, masihiylar orasida ruhiy hayotning qayta jonlanishida ham namoyon bo‘lgan Rabbiyning alohida barakasi bu xabarning Osmondan ekaniga guvohlik bergan edi. Mo‘minlar o‘z umidsizliklarini izohlay olmagan bo‘lsalar-da, o‘tgan tajribalarida Xudo ularni boshqarganiga qat’iy ishonar edilar.

> "Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."

> Ular Ikkinchi kelish vaqtiga taalluqli deb hisoblagan bashoratlar bilan uzviy bog‘langan holda, ularning noaniqlik va taraddud holatiga ayniqsa mos tushadigan, hamda ularni sabr-toqat bilan imonda kutishga undaydigan ta’limot ham bor edi; ya’ni hozircha ularning tushunchasiga qorong‘i bo‘lgan narsa o‘z vaqtida ravshan qilinadi.

In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.

O‘sha paragrafda shunday deyiladi: “Ular Ikkinchi kelish zamoniga taalluqli deb hisoblagan bashoratlar bilan o‘zaro qorishib ketgan holda . . . .” Ular qaysi bashoratlarni Ikkinchi kelishga taalluqli deb ishonishgan? 2520, 2300 va 1335 ni. Ular bu uchala vaqtga oid bashorat ham 1843 yilda nihoyasiga yetadi, va o‘sha Ikkinchi kelish bo‘ladi, deb ishonishgan.

> "Among these prophecies was that of Habakkuk 2:1–4: 'I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"

> Bu bashoratlar orasida Habakkuk 2:1–4 dagisi ham bor edi: “Men qo‘riqlash joyimda turaman, minorada o‘rnimni egallayman, U menga nima deyishini va koyiganimda nima javob berishimni ko‘rish uchun kuzatib turaman. Va Egamiz menga javob berib dedi: Vahiyni yoz, uni lavhalar ustiga ravshan qilib bit, toki uni o‘qigan yugurib borsin. Chunki vahiy hali belgilangan vaqt uchundir, ammo oxirida u so‘zlaydi va yolg‘on chiqmaydi; u kechikkandek tuyulsa ham, uni kut; zero u albatta keladi, kechikmaydi. Mana, mag‘rurlanib ko‘tarilgan kishining joni uning ichida to‘g‘ri emas; ammo solih o‘z imoni bilan yashaydi.”

As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: 'The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.'

1842-yildayoq, ushbu bashoratdagi: “Vahiyni yozib qo‘y, uni lavhalar ustida ravshan etib yozgin, toki uni o‘qigan kishi yugurib borsin”, degan ko‘rsatma Charlz Fitchga Doniyor va Vahiy kitobidagi vahiylarni tasvirlash uchun bir bashorat jadvalini tayyorlash fikrini bergan edi. Bu jadvalning nashr etilishi Habakkukka berilgan amrning amalga oshishi deb qaraldi. Biroq o‘sha paytda hech kim ayni shu bashoratda vahiyning bajo bo‘lishida zohiriy bir kechikish — ya’ni bir tutilib turish vaqti — ham ko‘rsatilganini payqamadi. Hafsalasi pir bo‘lgandan keyin, bu oyat nihoyatda muhim bo‘lib ko‘rindi: “Chunki vahiy hali belgilangan vaqt uchundir, ammo oxirida u so‘zlaydi va yolg‘on chiqmaydi; garchi u tutilib qolganday bo‘lsa ham, uni kut; chunki u albatta keladi, kechikmaydi. . . . Solih esa o‘z imoni bilan yashaydi.”

## The 1843 Chart and the Spirit of Prophecy

1843-yilgi Jadval va Bashorat Ruhi

It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.

Muntazam ish qilasizmi yoki muntazam bo‘lmagan ish qilasizmi — bular Ellen White konferensiya ishi va o‘zini o‘zi ta’minlovchi ish uchun, mos ravishda, qo‘llaydigan atamalardir — buning ahamiyati yo‘q. Adventizm ichidagi yetakchi o‘zini o‘zi ta’minlovchi xizmatlarga borsangiz ham, Bosh Konferensiyaga yoki Bibliyaviy Tadqiqotlar Institutiga borsangiz ham, agar siz ulardan 1843-yilgi Jadval haqida so‘rasangiz, ular: “Bu Jadvalda juda ko‘p xatolar bor”, deydilar. Ular Ellen White’ning bu Jadvaldagi ayrim sonlardagi “bir xato” ustidan Egamiz O‘z qo‘lini tutib turganini aytgan fikriga qo‘shilmaydilar.

But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.

Ammo ular o‘zlarini Xudoning Kalomiga ham qarshi qo‘yadilar. Xabaqquqda bu vahiy “... yolg‘on gapirmaydi”, deb aytiladi. Kashshoflar 1843-yilgi Jadvalga joylashtirishlari lozim bo‘lgan vahiy — va ular shunday qildilar — Xabaqquq 2 ning bajo kelishidir. Ular aynan shu vahiyni ushbu Jadvalga joylashtirishlari kerak edi, va Xabaqquq 2 bu vahiy “... yolg‘on gapirmaydi”, deydi. Shunday ekan, siz bu Jadvalni “xatolarga to‘la” deb aytsangiz, ham Bashorat Ruhiga, ham Muqaddas Kitobga qarshi chiqayotgan bo‘lasiz.

> "A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."

> Hizqiyolning bashoratining bir qismi ham imonlilar uchun kuch va tasalli manbai bo‘ldi: “Egamizning kalomi menga kelib, shunday dedi: Inson o‘g‘li, Isroil yurtida sizlarda yuradigan bu qanday maqolki: Kunlar cho‘zilmoqda, har bir vahiy esa puchga chiqmoqda? Shuning uchun ularga ayt: Parvardigor Egamiz shunday demoqda: . . . Kunlar yaqinlashdi, va har bir vahiyning amalga oshishi ham. . . . Men so‘zlayman, va Men aytadigan kalom bajo bo‘ladi; u endi ortga surilmaydi.” “Isroil xonadoni esa aytadi: Uning ko‘rayotgan vahiysi hali uzoq kunlar uchundir, u uzoq zamonlar haqida bashorat qilmoqda. Shuning uchun ularga ayt: Parvardigor Egamiz shunday demoqda: Mening kalomlarimdan endi birortasi ham ortga surilmaydi, balki Men aytgan kalom bajo bo‘ladi.” Hizqiyol 12:21–25, 27, 28.

## Two Classes of Worshippers

Sajda Qiluvchilarning Ikki Toifasi

Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.

E’tibor bering, u ikki toifadagi sajda qiluvchilar haqida so‘zlamoqda. U shunday deydi: bu umidsizlik yuz berganida, ko‘plar bashoratlarni o‘rganishni davom ettirdilar; bu esa davom ettirmagan bir toifa ham bo‘lganini ko‘rsatadi. Biz bu ikki toifa o‘rtasidagi farq haqida yana ko‘proq nur olamiz.

The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.

Habakkuk 2:1–4 ning bajo‘zi shu 1843 yilgi Chart va 1850 yilgi Chartdir. Hatto Habakkukda ham, 4-oyatda solih o‘z imoni bilan yashashi, yuragi esa kibrlanib ko‘tarilgan kishi haqida aytiladi. Bu yerda sajda qiluvchilarning ikki toifasi tasvirlanmoqda. Yarim Tun Faryodi tarixi sajda qiluvchilarning ikki toifasini yuzaga keltiradi, va Habakkukda aynan shu ikki toifaga murojaat qilinadi.

In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.

Keyingi paragrafda, Habakkuk 2 va Hizqiyolga ishora qilganidan so‘ng, u toifalardan birini aniqlaydi: “kutayotganlar”. Kutayotganlar kimlar? Ular Doniyor 12 ni bajo keltirayotganlardir: “Kutib turgan va 1335 ga yetib kelgan kishi baxtlidir.” Bu toifa — kutayotganlardir.

> "The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."

> Kutayotganlar shodlandilar; boshidan oxirini biluvchi Zot asrlar osha nazar tashlab, ularning hafsalasi pir bo‘lishini oldindan ko‘rib, ularga jasorat va umid so‘zlarini berganiga ishondilar.

We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.

Bir necha yildan beri Sharqiy Yevropa mamlakatlaridan birida xizmat qilib kelayotgan bir opa-singlimiz bizga qo‘ng‘iroq qildi. U aslida o‘sha yerdan bo‘lib, keyin Amerika Qo‘shma Shtatlariga ko‘chib borgan, va bu xabarni anglagach, yana ortga qaytgan edi. U qarshiliklarga duch keldi; uning avvalgi jamoat oilasi mamlakatidagi rahbariyat bilan bog‘lanib, uning uchun “eshikni yopish”ga urindi. Yaqinda esa Rabbimiz unga bu xabarni guruhlar bilan bo‘lishishi uchun eshikni ochdi.

She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.

U bugun erta tongda qo‘ng‘iroq qilib, to‘siqlardan biri transport masalasi ekanini aytdi. Bu xabarni safar qilib yetkazish va o‘rgatish uchun ularga mashina kerak edi, ammo buning uchun mablag‘lari yo‘q edi. Ular bu joyga yetib kelishlari bilanoq, Rabbiy tomonidan undalgan Amerika Qo‘shma Shtatlaridagi do‘stlari mashina sotib olish uchun yetarli mablag‘ yubordilar.

This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."

Mana shu ko‘ngli qolganlar boshidan kechirayotgan tajriba turi edi. Ularning ko‘ngli qolgan edi, biroq Rabbiy ularni dalda berish uchun Muqaddas Yozuvlarga yo‘naltirib, shunday dedi: “Bu ko‘ngil qolishi Mening yo‘l-yo‘rig‘im bilan sodir bo‘ldi. Faqat oldinga yurishda davom eting.”

> "Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."

> Agar Muqaddas Yozuvning ularni sabr bilan kutishga va Xudoning kalomiga bo‘lgan ishonchlarini mahkam tutishga undovchi shunday qismlari bo‘lmaganida, o‘sha sinovli soatda ularning imoni so‘nib qolgan bo‘lur edi.

## The Parable of the Ten Virgins and the Tarrying Time

O‘n Bokira Haqidagi Masal va Kechikish Vaqti

Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.

E’tibor bering, Opa Uayt O‘n Bokira haqidagi masalni Habakkuk 2 bilan qanday bog‘laydi, chunki har ikkisi ham bir muddat kechikish va sajda qiluvchilarning ikki toifasi haqida so‘z yuritadi.

> "The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"

> Matto 25-bobdagi o‘n bokira qiz haqidagi masal ham Adventist xalqining tajribasini tasvirlaydi. Matto 24-bobda, shogirdlarining Uning kelishining va dunyo oxirining alomati haqidagi savoliga javoban, Masih O‘zining birinchi kelishidan ikkinchi kelishigacha bo‘lgan davrda dunyo va jamoat tarixidagi eng muhim voqealarning ayrimlarini ko‘rsatib bergan edi; ya’ni, Quddusning vayron qilinishi, butparast va papalik ta’qiblari ostida jamoat boshdan kechirgan buyuk musibat, quyosh va oyning qorayishi hamda yulduzlarning qulashini. Shundan keyin U O‘z Shohligida kelishi haqida so‘zlab, Uning zohir bo‘lishini kutayotgan xizmatkorlarning ikki toifasini tasvirlovchi masalni bayon qildi. 25-bob quyidagi so‘zlar bilan boshlanadi: «Shunda Osmon Shohligi o‘n bokira qizga o‘xshatiladi». Bu yerda oxirgi kunlarda yashayotgan jamoat nazarda tutilgan,

Now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.

Endi u buni Millerchilar tarixiga tatbiq etmoqda, ammo u nima deyayotganiga e’tibor bering — “Bu yerda oxirgi kunlarda yashayotgan jamoat nazarga keltiriladi,” — “oxirgi kunlarda yashayotgan jamoat” kim? Bu bizmiz.

> "The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"

> Xuddi shu narsa 24-bobning yakunida ko‘rsatib o‘tilgan. Ushbu masalda ularning tajribasi Sharqona nikohdagi voqealar orqali tasvirlangan. “Shunda Osmon Shohligi qo‘llariga chiroqlarini olib, kuyovni kutib olish uchun chiqqan o‘nta bokiraga o‘xshatiladi. Ularning beshtasi dono, beshtasi esa nodon edi. Nodonlari chiroqlarini oldilar-u, ammo o‘zlari bilan moy olmadilar; donolari esa chiroqlari bilan birga idishlarida moy oldilar. Kuyov kechikkani uchun ularning hammasi mudrab uxlab qoldi. Yarim tunda esa bir nido bo‘ldi: Mana, kuyov kelmoqda; uni kutib olish uchun chiqinglar.”

> "The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.

> Masihning kelishi, birinchi farishtaning xabari orqali e’lon qilinganidek, kuyovning kelishi orqali ifodalangan deb tushunilgan edi. Uning tez orada kelishi haqidagi e’lon ostida yuzaga kelgan keng qamrovli islohot bokiralarning chiqib borishiga muvofiq edi. Bu masalda, Matto 24 dagi kabi, ikki toifa tasvirlangan. Hammasi o‘z chiroqlarini, ya’ni Muqaddas Kitobni, olib, uning nuri bilan Kuyovni kutib olish uchun chiqib ketgan edilar. Ammo nodonlari chiroqlarini moysiz olgan bo‘lsalar, donolari idishlariga moy ham olgan edilar. Donolari Xudoning inoyatini, ya’ni Muqaddas Ruhning qayta tiklovchi va yorituvchi qudratini qabul qilgan edilar; ana shu qudrat Uning kalomini ularning oyoqlari uchun chiroq qilgan edi. Ular haqiqatni bilish uchun Muqaddas Yozuvlarni tadqiq qilar va qalb hamda hayot pokligini astoydil izlar edilar. Bularning Xudo va Uning kalomiga doir shaxsiy tajribasi hamda imoni bor edi; bu esa ko‘ngil qolishi va kechikish tufayli barbod bo‘la olmas edi. Boshqalar esa jo‘shqinlik ta’sirida harakat qilib, birodarlarining imoniga tayangan holda, yaxshi tuyg‘ular bilan qanoatlanar, ammo haqiqatni puxta anglashdan va inoyatning chinakam ishidan mahrum edilar. Ular kechikish va ko‘ngil qolish uchun tayyor emas edilar. Sinovlar kelganda, ularning imoni so‘ndi va chiroqlari xira yonardi.

"While the bridegroom tarried," When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.

«Kuyov kechikkan paytda», Kuyov qachon kechikdi? 1844-yil 22-mart. U kechikmoqda. Endi nima sodir bo‘ladi? Mana shu ikki toifa namoyon bo‘ladi.

When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.

Yarim Tun Nidosini unutib, pastdagi yovuz dunyoga olib boruvchi yo‘ldan chiqib ketsak, bu Xushxabarni tushunmasligimizni ko‘rsatadi. Abadiy Xushxabar — sinovchi bashoratli xabarga asoslangan holda, Masihning ikki toifa sajda qiluvchilarni yuzaga keltirish ishidir. Kechikish vaqtidan eshik yopilishigacha bo‘lgan davrda aynan mana shu Abadiy Xushxabarning cho‘qqisidir. Bu yerda Rabbiy kechikish vaqtida ikki toifani olib, ularni O‘zi bilan birga Hukmga olib kirishga intiladi va ularda chindan ham moy bor-yo‘qligini isbotlash uchun ularni sinov jarayonidan o‘tkazadi. Bu Masihning oltinni shlakdan, bug‘doyni begona o‘tdan, donolarni nodonlardan ajratish ishining cho‘qqisidir.

> "While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."

> «Kuyov kechikkanda, ularning hammasi mudrab uxlab qoldi». Kuyovning kechikishi bilan Rabbiy kutilgan vaqtning o‘tib ketishi, umidsizlik va go‘yo kechikish holati ifodalanadi. Ana shu noaniqlik davrida yuzaki va yarimko‘ngil kishilarning qiziqishi tez orada susaya boshladi va ularning sa’y-harakatlari bo‘shashdi; ammo imoni Muqaddas Kitobni shaxsiy bilishga asoslanganlar oyoqlari ostida shunday bir qoya bor ediki, umidsizlik to‘lqinlari uni yuvib ketolmas edi. «Ularning hammasi mudrab uxlab qoldi»; bir toifa beparvolik ichida va o‘z e’tiqodini tark etgan holda, boshqa toifa esa yanada ravshanroq nur berilishini sabr bilan kutib. Shunga qaramay, sinov kechasida keyingi toifa ham ma’lum darajada o‘z g‘ayrati va sadoqatini yo‘qotgandek bo‘ldi. Yarimko‘ngil va yuzaki kishilar endi o‘z birodarlarining imoniga suyanib turolmas edilar. Har bir kishi o‘zi uchun yo turadi, yo yiqiladi.

When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.

Ko‘ngilsizlik yuz berganda, ikki toifa turlicha tarzda uxlay boshladi; biroq hatto dono bokiralar ham o‘zlarining ayrim g‘ayratini yo‘qotdilar. Rabbiy bunda yo‘l ko‘rsatayotgan edi, toki Exeter lager yig‘inida Yarim tun nidosi xabari kelganda, U ular orasida bir ishni amalga oshirsin.

## The Testing Process: The Tarrying Time and the Midnight Cry

Sinov Jarayoni: Kechikish Vaqti va Yarim Tun Faryodi

From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.

Payg‘ambarlik Ruhi, 4-jild, 228-betdan: Shuni esda tutingki, bu jarayon — Yarim Tun Nidosi, Kechikish Vaqtidan eshikning yopilishigacha bo‘lgan davr — Rabbiy O‘z xalqini sinayotgan jarayondir. Exeter lager yig‘inidagi Yarim Tun Nidosi, uning 1844-yil 22-oktabrgacha bo‘lgan e’loni bilan, ana shu tarixning faqat bir qismidir. Uni kechikish vaqtidan ajratib bo‘lmaydi, chunki aynan o‘sha davr sajda qiluvchilarning ikki toifasi orasida Yarim Tun Nidosining ta’siriga tayyorlaydi. Siz Yarim Tun Nidosini tushunishingiz kerak, chunki agar uni tushunmasangiz, yo‘ldan chiqib ketasiz.

"God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods", in the plural. "Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"

Xudo O‘z xalqini sinab ko‘rishni maqsad qilgan edi. Uning qo‘li bashoratli davrlarni hisoblashdagi bir xatoni berkitdi. Uning qo‘li — Rabbiyning qo‘li — bashoratli davrlarni hisoblashdagi alohida bir xatoni, ya’ni ko‘plik shaklida aytilgan “davrlar”dagi xatoni berkitdi. “Adventistlar bu xatoni aniqlamadilar, ularning eng bilimdon muxoliflari ham uni aniqlamadilar. So‘nggilari shunday dedilar: ‘Bashoratli davrlarni hisoblab chiqishingiz to‘g‘ri. Buyuk bir voqea yuz berish arafasida turibdi; ammo bu janob Miller bashorat qilayotgan narsa emas; bu Masihning ikkinchi kelishi emas, balki dunyoning imonga kelishidir.’”

The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.

Kutish vaqti o‘tdi, ammo Masih O‘z xalqini qutqarish uchun zohir bo‘lmadi. Najotkorlarini samimiy imon va muhabbat bilan kutganlar achchiq umidsizlikni boshdan kechirdilar. Biroq Rabbiy O‘z maqsadini amalga oshirgan edi: U O‘zining zohir bo‘lishini kutayotganini da’vo qilganlarning qalblarini sinagan edi. Ular orasida haqiqatga bo‘lgan muhabbatdan ko‘ra qo‘rquv ta’sirida harakat qilganlar ko‘p edi. Kutilgan hodisa yuz bermagach, bu kishilar umidsizlikka tushmaganliklarini aytdilar; ular Masih kelishiga hech qachon ishonmagan edilar. Ular chin imonlilarning g‘amini masxara qilganlarning birinchilaridan bo‘ldilar.

This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.

Bu Rabbiyning maqsadi edi. Kelajakdan qo‘rqishimizga hech qanday asos yo‘q, faqatgina Rabbiy o‘tgan tajribamizda bizni qanday boshqarganini unutib qo‘ysakkina; va qo‘rqishimizga hech narsa yo‘q, faqatgina o‘tgan tajribamizda Rabbiyning ta’limotlarini unutib qo‘ysakkina. Biz sizga shuni ta’kidlamoqdamizki, siz bu yo‘l-yo‘riqni Uning ta’limotidan ajrata olmaysiz.

> Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.

> James White va Ellen G. White hayotidan lavhalar, 1888, 186–187-betlar: “Xudo 1843-yildagi vaqtning o‘tishi orqali O‘z xalqini sinadi va imtihondan o‘tkazdi. Ular bashoratli davrlarni hisoblashda qilgan xato — o‘ziga xos bir xato — hatto Masihning kelishini kutayotganlarning qarashlariga qarshi chiqqan olim kishilar tomonidan ham darhol aniqlanmadi. Bu chuqur bilimli olimlar janob Miller vaqt hisob-kitobida haq ekanini e’lon qildilar, garchi ular o‘sha davrni tojlaydigan voqea masalasida u bilan bahslashgan bo‘lsalar ham. Ammo ular ham, kutayotgan Xudoning xalqi ham, vaqt masalasida bir xil xatoda edilar.”

> "We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.

> Biz to‘liq ishonamizki, Xudo O‘zining donoligida O‘z xalqining bir umidsizlikni boshdan kechirishini belgilagan edi; bu esa qalblarni ochib berish va haqiqiy fe’l-atvorni shakllantirish uchun juda moslangan edi — nafaqat ularning qalblarini ochib berish, balki ularning fe’l-atvorini rivojlantirish uchun ham; shunday bir nuqtaga olib kelish uchun ediki, Tungi hayqiriq vaqtida keladigan inqirozda bu narsa namoyon bo‘lsin. Birinchi farishtaning xabarini Xudoning hukmlaridan qo‘rqib qabul qilganlar, haqiqatni sevganlari va osmon Shohligida merosni istaganlari uchun emas, endi o‘zlarining haqiqiy qiyofalarida ko‘rindilar. Ular Iso zohir bo‘lishini chin dildan sog‘ingan va sevgan holda umidsizlikka uchraganlarni masxara qilganlarning eng birinchilari orasida edilar. Xudoning bu nihoyatda sinovchi sinovi sinov soatida o‘z imonlarini inkor etib, mas’uliyat va tamg‘adan qochadiganlarning haqiqiy fe’l-atvorini ochib berdi.

Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.

Umidsizlikka tushganlar zulmat ichida qoldirilmagan edilar; chunki ular samimiy ibodatlar bilan bashoratli davrlarni tekshirar ekanlar, xato — o‘sha yagona xato — va bashorat qalamining kechikish vaqtigacha bo‘lgan chizig‘i aniqlab topildi. Masihning kelishini quvonch bilan kutish chog‘ida vahiydagi zohiriy kechikish inobatga olinmagan edi, va bu qayg‘uli hamda kutilmagan bir ajablanish bo‘ldi. Shunga qaramay, aynan shu sinov haqiqatga chin dildan ishonganlarni rivojlantirish va mustahkamlash uchun nihoyatda zarur edi. Kechikish vaqti nihoyatda zarur edi. U nafaqat ikki toifani namoyon etishi va ularning fe’l-atvorini, ya’ni Yarim Tungi Qichqiriq tarixidan eshikning yopilishigacha namoyon bo‘ladigan fe’l-atvorni shakllantirishni boshlashi kerak edi, balki masalaning to‘g‘ri tomoniga chiqadiganlarni mustahkamlash uchun ham zarur edi. Siz kechikish vaqtini na Yarim Tungi Qichqiriqdan, na eshikning yopilishidan ajrata olmaysiz.

When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.

Yarim Tun Faryodini inkor etganingizda, aynan o‘sha tarixni inkor etayotgan bo‘lasiz. Yarim Tun Faryodi faqat Samuel Snouning Exeter lager yig‘inidagi xabari emas; u kechikish davrining tajribasidir. Rabbiy aynan shu tomonga yetaklayotgan edi. Kelajakdan qo‘rqishimiz uchun bizda hech qanday sabab yo‘q, faqat o‘tgan tariximizda Rabbiyning yetakchiligini unutib qo‘ysakkina — ya’ni U Millerchilar tarixida Abadiy Xushxabarni cho‘qqisiga olib chiqib, ikki toifa sajda qiluvchilarni vujudga keltirgan kechikish davri va Yarim Tun Faryodi tarixini unutib qo‘ysakkina.

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

> Ilk Yozuvlar, 74-bet: «Men 1843-yilgi jadval Rabbimizning qo‘li bilan yo‘naltirilganini va uni o‘zgartirmaslik kerakligini ko‘rdim; raqamlar U xohlaganidek edi; Uning qo‘li ayrim raqamlardagi bir xatoni yopib, yashirib turar edi, shuning uchun Uning qo‘li olib tashlanmaguncha, hech kim uni ko‘ra olmas edi».

## The Mystery of Iniquity and the Testing Process

Qonunsizlik siri va sinov jarayoni

If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.

Agar vaqtimiz bo‘lganida, gunohsizlik siri haqida muhokama qilishimiz mumkin edi. Gunohsizlik siri bir nechta to‘g‘ri ta’rifga ega bo‘lishi mumkin, biroq bu yerda u Rabbiyning O‘z xalqini sinovdan o‘tkazadigan muqaddas tarixlarda Shaytonning yomonlikni yaxshilik bilan, haqiqatni xato bilan aralashtirishdagi ishini anglatadi. Muqaddas Yozuvning Rabbiyning O‘z xalqini sinov jarayoniga olib kiradigan muqaddas tarixlarida siz doimo gunohsizlik sirini — haqiqatni xato bilan aralashtirishdagi Shayton faoliyatini — ko‘rasiz. Odamlar bu sinov nuqtasiga kelganlarida, gunohsizlik siri masalalarni xiralashtirib qo‘ygan bo‘ladi.

When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.

Nuhning sinov vaqti kelganida, Muqaddas Kitob bizga shuni aytadiki, bundan oldin Shaytonning urug‘i Xudoning urug‘i bilan aralashib ketgan edi. Nuh davridagi gunohsizlik siri aynan shu tufayli to‘la namoyon bo‘ldi; Ibtidoda bu Xudoning o‘g‘illari odamlarning qizlarini xotinlikka olganlari sifatida ifodalanadi — ikki urug‘ning aralashuvi, Nuhning sinovidan oldin keladigan gunohsizlik siri.

At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.

Musoning va Qizil dengiz sinovi haqidagi voqeada Muqaddas Yozuv shuni bayon qiladiki, Qizil dengizda va Sinayda sinaladigan Isroil u yerda shuncha uzoq qolganidan keyin Misrning ta’limotlari bilan buzilgan edi. Bu qonunsizlik siri edi — shaytoniy ta’limotlar ta’siriga tushish.

In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.

Yahudiylar davrida aynan yunon ta’limotlari Sinedrionning ularning sinov jarayonini rad etishiga yo‘l hozirladi.

In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.

Millerchilar tarixida protestant jamoatlaridagi millerchilar endigina Papalik ta’sirining 1260 yilidan chiqib kelgan edilar; bu ta’sir pok urug‘ni nopok urug‘ bilan buzib, Millerchilar tarixidagi sinovdan oldin kelgan gunohsizlik siri emas, balki qonunsizlik sirini hosil qilgan edi.

That is the mystery of iniquity that is always present.

Bu har doim mavjud bo‘lib turadigan gunohsizlik sirlidir.

If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.

Agar siz qonunsizlik sirining qanday ishlashini o‘rgansangiz, “Patriarxlar va payg‘ambarlar”ning birinchi bobiga murojaat qiling. Opa White bizga Shayton Osmon-da qonunsizlik sirini qanday amalga oshirganini aytadi. Osmon-da qaysi farishtalar qolishi va qaysilari olib tashlanishi haqida bir sinov bo‘lishi kerak edi, va Shayton ana shu sinov jarayonidan oldin aynan Osmon-daning o‘zida qonunsizlik sirini amalga oshirayotgan edi.

Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.

Shayton buni shubha uyg‘otish, o‘z so‘zini Xudoning Kalomidan ustun qo‘yish va, eng muhimi, boshqalarni uning soxta ta’limotlarini ifoda etishga yetaklash — yovuz bir faoliyat — orqali amalga oshirdi. U sizning ongingizga shubha solar edi, so‘ng siz chiqib, o‘sha shubhanni bir guruhga bayon qilardingiz. Agar kimdir bu shubhadan nolisa, ular undan emas, sizdan noligan bo‘lardilar.

Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.

Yaqinda Vashington shtatining Spokane shahridagi bir pastor Early Writings, 74-bet haqida shunday izoh berdi: “Men Ellen White yashagan davrning lug‘atiga, ya’ni Webster’s Dictionary ga murojaat qildim, va figures arifmetika bilan bog‘liq biror narsani anglatmaydi.” Buni eshitganlarning ko‘pchiligi buni tekshirib ko‘rmas va unga ishonar edi. Hech bo‘lmaganda, o‘sha pastor ushbu parchada figures nimani anglatishi haqida shubha urug‘ini sochayotgan edi; aslida esa, u yolg‘on gapirayotgan edi. Webster’s 1828 Dictionary shunday deydi: FIGURE, n. Arifmetikada, sonni ifodalovchi belgi, masalan 2, 7, 9.

He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."

U shubha bildirar, qonunsizlik siri sifatida tasvirlangan ishni qilayotgan edi. U, agar ko‘rishga tayyor bo‘lsalar, Adventistlarga Yer tarixining ayni shu davrida haqiqatni o‘zingiz uchun tushunishingiz va odamlarga quloq solmasligingiz kerakligini ko‘rsatayotgan edi; chunki, “. . . qonunsizlik siri allaqachon amal qilmoqda: . . . .”

> Early Writings, page 74: ". . . that the figures were as He wanted them, that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."

> Ilk Yozuvlar, 74-bet: “. . . tasvirlar U xohlaganidek ekanini, Uning qo‘li ayrim tasvirlardagi bir xatoni yopib, yashirib turganini, shuning uchun Uning qo‘li olib tashlanmaguncha hech kim uni ko‘ra olmaganini.”

It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.

Bu chalg‘itishdir, va ilohiyotshunoslar ko‘pincha shunday qiladilar. Agar siz Muqaddas Kitobda yoki Bashorat Ruhi yozuvlarida bir so‘z nimani anglatishini tushunmoqchi bo‘lsangiz, avvalo lug‘atlarga emas; payg‘ambarga murojaat qilasiz. Masalan, Doniyor 8:11 da Doniyor ibroniycha rum so‘zini ishlatadi; u “olib tashlandi” deb tarjima qilingan. Odamlar bu so‘z “yo‘qotildi” degan ma’noni anglatadi, deb o‘ylaydilar, ammo Doniyor rum so‘zini yana besh marta ishlatadi va u hech qachon “olib tashlamoq” degan ma’noni anglatmaydi — u “yuqoriga ko‘tarmoq va ulug‘lamoq” degan ma’noni anglatadi. Shunday ekan, Doniyor 8:11 dagi rum “olib tashlamoq” degan ma’noni anglatadi, deb o‘ylash — Doniyor so‘zni qanday ishlatganiga emas, balki an’anaga ergashishdir.

Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.

Xuddi shuningdek, Ellen White bilan ham: agar siz Early Writings, 74 dagi “figures” so‘zi san’atdagi tasvirlar yoki grafiklarni anglatadi, deb da’vo qilmoqchi bo‘lsangiz, “Ellen White davridagi lug‘atda figures arifmetikani anglatadi, deb aytilmagan”, deb aytishingiz mumkin, ko‘pchilik buni tekshirib ko‘rmaydi, degan ishonch bilan. Ammo agar ular tekshirganlarida, figures haqiqatan ham arifmetikani anglatishini ko‘rgan bo‘lardilar.

But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.

Lekin siz avvalo Ellen Uaytning o‘ziga murojaat qilasiz: u «figures» deganda nimani nazarda tutadi? «Early Writings», 74-betda u shunday deydi: «Uning qo‘li ba’zi sonlardagi bir xatoni ustini yopib, yashirdi», 236-betda esa shunday deydi: «Uning qo‘li bashoratli davrlarni hisoblashdagi bir xatoni qoplab turdi». Payg‘ambar ayol o‘zining terminologiyasida «figures» bashoratli davrlarni — san’at asarini emas, balki arifmetik hisob-kitobni — anglatishini ko‘rsatadi.

So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.

Xo‘sh, Rabbiy O‘z qo‘lini nimaning ustida tutdi? U bashoratli davrlarni hisoblashdagi bir xato — raqamlar ustida O‘z qo‘lini tutdi.

## Ellen White's Endorsement of the 2520

Ellen White tomonidan 2520ning ma’qullanishi

This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.

Mana masalaning mohiyati. Biz yetkazayotgan ayni xabarni ko‘plar ham taqdim etmoqda, va men ularni qo‘llab-quvvatlayman. Ammo 2520 masalasiga va Ellen White uni haqiqiy bashorat deb hisoblaganmi-yo‘qmi degan savolga kelganda, mana shu dalildir — mana shu isbotdir va siz boshlashingiz kerak bo‘lgan nuqta ham shudir. Boshqa barcha dalillar o‘rinli va haqiqiydir, ammo boshlang‘ich nuqta shu.

In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time, the first disappointment.

“Ilk yozuvlar”ning 74-betida, Rabbiy ayrim sanalardagi xato ustiga O‘z qo‘lini tutib turgani aytilgan joyda, u ayni kitobning 236-betida buning nimani anglatishini quyidagicha izohlaydi: “Men Xudoning xalqini quvonchli umid ichida, o‘z Rabbisini kutayotgan holda ko‘rdim. Ammo Xudo ularni sinab ko‘rishni maqsad qilgan edi.” U Kechikish davri, birinchi hafsalasi pir bo‘lish haqida gapirmoqda.

She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.

U 1844-yil 22-oktabrdagi Buyuk Hafsalasi Pir bo‘lish hodisasi haqida gapirmayapti, chunki u yerda ham ular sinovdan o‘tkazilishi kerak edi; ammo bu yerda u tutilib qolish vaqti haqida gapirmoqda: “Xudo ularni sinashni maqsad qilgan edi.” “Uning qo‘li bashoratli davrlarni hisoblashdagi xatoni yopib turdi.” U tutilib qolish vaqti orqali ularni qanday sinamoqchi edi? O‘z qo‘lini ularning bashoratli davrlar haqidagi tushunchasi ustida tutish orqali. Kelajak uchun sizda hech qanday qo‘rquv bo‘lishi kerak emas, faqat Rabbiy o‘tmishda, Milleritlar tarixida va O‘z ta’limotlarida bizni qanday boshqarganini unutib qo‘ysakgina.

These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

Bu bashoratli davrlar kechikish vaqtini keltirib chiqargan ta’limotlardir. “Uning qo‘li bashoratli davrlarni hisoblashdagi bir xatoni yopdi. O‘z Rabbisini kutayotganlar bu xatoni payqamadilar,” — yagona xato — “va vaqtga qarshi chiqqan eng bilimdon kishilar ham uni ko‘ra olmadilar. Xudo O‘z xalqining umidsizlikka duchor bo‘lishini irod qildi. Vaqt o‘tdi, va Najotkorlarini quvonchli umid bilan kutganlar g‘amgin va ruhdan tushgan bo‘ldilar, holbuki Isoning zohir bo‘lishini sevmagan, balki xabarni qo‘rquv tufayli qabul qilganlar, U kutilgan vaqtda kelmaganidan mamnun bo‘ldilar. Ularning e’tirofi yurakka ta’sir qilmagan va hayotni poklamagan edi. Vaqtning o‘tishi ana shunday yuraklarni fosh etish uchun nihoyatda mos edi. Najotkorlarining zohir bo‘lishini chinakam sevgan g‘amgin, umidsizlikka tushgan kishilardan yuz o‘girib, ularni masxara qilganlar birinchi bo‘ldilar. Men Xudoning O‘z xalqini sinab ko‘rishdagi va sinov soatida kimlar cho‘chib, ortga qaytishini aniqlash uchun ularga sinchkov imtihon berishdagi donoligini ko‘rdim.

Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.

Iso va butun samoviy lashkar jonlari sevgan Zotni ko‘rishni shirin umid bilan intiqlikda kutganlarga hamdardlik va muhabbat bilan boqdi. Farishtalar ularni sinov soatida quvvatlab turish uchun atroflarida parvoz qilib yurardilar. Samoviy xabarni qabul qilishni mensimaganlar esa zulmatda qoldirildilar, va Xudoning g‘azabi ularga qarshi qo‘zg‘aldi, chunki U osmondan ularga yuborgan nurni ular qabul qilishni istamadilar. O‘z Rabbiylari nega kelmaganini tushuna olmagan o‘sha sodiq, umidsizlikka uchraganlar zulmatda qoldirilmadilar. Yana ular payg‘ambarlik davrlarini tekshirish uchun Muqaddas Kitoblariga yo‘naltirildilar. Egamizning qo‘li raqamlardan olindi, va xato — bitta xato — tushuntirib berildi.

Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.

Bu yerda u 1843 yilgi Chartdagi raqamlardagi xatoni tushuntiradi, va u allaqachon bu raqamlar bashoratli davrlarni ifodalashini belgilab qo‘ygan. “Ular bashoratli davrlar 1844 yilgacha yetib borishini ko‘rdilar va bashoratli davrlar 1843 yilda tugaganini ko‘rsatish uchun taqdim etgan ayni dalillar, ularning 1844 yilda nihoyasiga yetishini isbotladi.” Bahs tugadi! Ellen White 2520 ga o‘zining ma’qullash muhrini qo‘yadi.

There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.

1843 yilgi jadvalda ular 1843 yilda tugaydi deb tushungan bashoratli davrlar faqat uchta edi: 1335, 2520 va 2300. Xudo ayrim sanalardagi xato ustidan — ushbu jadvaldagi bashoratli davrlar ustidan — O‘z qo‘lini tutib turdi, toki Uning qo‘li olib tashlanmaguncha. U O‘z qo‘lini olib tashlaganida, sodiqlik bilan kutayotganlar bashoratli davrlarni yana tadqiq etishga yo‘naltirildilar va ularni bashoratli davrlar 1843 yilda yakunlanganini taqdim etishga olib kelgan ayni dalillar keyin ikki davrning 1844 yilda tugaganini isbotlovchi dalil sifatida anglandi.

The 1335 begins in 508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.

1335 yil 508-yilda boshlanib, 1843-yilda tugaydi. 2520 yil miloddan avvalgi 677-yilda boshlanadi va yilning to‘liqligi unga ta’sir qiladi. Pionerlar uning 1843-yilda tugashini o‘ylagan edilar, biroq keyinroq, ularni 1843-yilni bashorat qilishga olib kelgan ayni dalillar 2520 haqidagi bashoratning 1844-yilda tugaganini isbotlashini tushundilar. 2300 haqidagi bashorat miloddan avvalgi 457-yilda boshlanadi, va ular uning 1843-yilda tugashini o‘ylagan edilar, ammo umidsizlikdan keyin, bashoratli davrlarni o‘rganish orqali, uning 1844-yilda tugaganini angladilar.

There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.

Ular 1843-yilda tugaydi, deb bashorat qilgan atigi uchta bashorat bor, va ulardan biri haqiqatan ham tugaydi: 1335. Bu bashorat Rabbiyning O‘z qo‘lini ustida tutgan bashorat emas. U Milleritlarning tarixini Kutish vaqtidan boshlab, Yarim Tungi Nidodan o‘tib, 1844-yil 22-oktabrgacha belgilab beradi.

In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.

Kecha taqdimotda biz Ellen White’ning ushbu iqtibosi bilan yakunlagan edik: “1843 va 1844 yillarda ko‘rilgan narsalarni ko‘rgan ko‘zlar baxtlidir.” Bu: “1843 yilga kelgan kishi baxtlidir”, deganidir. Keyingi xatboshida u shunday deydi: “Xabar berildi. Va xabarni takrorlashda hech qanday kechikish bo‘lmasligi kerak, chunki zamon alomatlari amalga oshmoqda; yakunlovchi ish bajarilishi lozim. Qisqa vaqt ichida buyuk bir ish amalga oshiriladi. Yaqinda Xudoning tayiniga ko‘ra bir xabar beriladiki, u baland faryodga aylanib boradi. Shunda Doniyor o‘z ulushida turib, o‘z guvohligini beradi.” Manuscript Releases, 21-jild, 437.

Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful see in 1843 and 1844 is a blessing that leads him into the Most Holy Place.

Doniyorning o‘z qismatida turishi Doniyor 12-bobning 13-oyatidir. “1843 va 1844-yillarda ko‘rilgan narsalarni ko‘rgan ko‘zlar baxtlidir” degan ibora 12-oyatdir. Ellen Uayt Doniyor 12:12–13 ga ilohiy sharh berib, bu oyatlar vaqt haqidagi bashorat haqida emas, balki 1843 va 1844-yillarni o‘z ichiga olgan bir tajriba haqida ekanini aytadi; bu tajriba 1843-yilning noto‘g‘ri tushunilishidan kelib chiqib, kechikish vaqtini yuzaga keltiradi. Kechikish vaqti kelganda, “Kutuvchi baxtlidir.” Vahiy kechiksa ham, uni kut. Kechikish Vaqtidan boshlab eshik yopilguncha sadoqat bilan kutadigan kishi baxtlidir. Sodiqlar 1843 va 1844-yillarda ko‘radigan narsa uni Eng Muqaddas Joyga olib kiradigan barakadir.

The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.

1335-yil haqidagi bashorat 1843-yilda nihoyasiga yetib, Yarim Tun Nidosining kelishini belgiladi. 2520 va 2300 bashoriy davrlari 1844-yilda tugaydi. Ellen White shunday deydiki, ularni 2520, 2300 va 1335 1843-yilda yakunlanganini e’lon qilishga undagan ayni dalillar keyinroq ularning 1844-yilda nihoyasiga yetishini isbotlovchi dalil sifatida tan olindi.

> "Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

> Xudoning Kalomidan chiqqan nur ularning holatiga porladi va ular bir kechikish vaqtini kashf etdilar — “Garchi u [vahiy] kechiksa ham, uni kut.” Masihning darhol kelishiga bo‘lgan muhabbatlari sababli ular vahiyning kechikishini nazardan qochirgan edilar; holbuki, bu kechikish chinakam kutuvchilarni zohir etish uchun mo‘ljallangan edi. Yana ularda bir vaqt nuqtasi bor edi. Ammo men ko‘rdimki, ularning ko‘plari 1843-yilda e’tiqodlariga xos bo‘lgan o‘sha g‘ayrat va quvvat darajasiga ega bo‘lish uchun o‘zlarining qattiq umidsizliklaridan yuqoriga ko‘tarila olmadilar.

> "Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."

> Shayton va uning farishtalari ular ustidan g‘alaba qozondilar, va xabarni qabul qilmaganlar esa, o‘zlari “aldov” deb atagan narsani qabul qilmaganliklari uchun, o‘zlarining uzoqni ko‘ra biladigan hukmlari va donoligi bilan o‘zlarini tabrikladilar. Ular o‘zlariga qarshi Xudoning maslahatini rad etayotganliklarini va osmondan yuborilgan xabarni hayotda namoyon etib yashayotgan Xudoning xalqini gangitish uchun Shayton va uning farishtalari bilan birlikda ish ko‘rayotganliklarini anglamadilar.

In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 proved that they ended in 1844.

Bu tarixda sajda qiluvchilarning ikki toifasi bor. Bevafо toifa kutayotganlarni masxara qiladi, ammo kutayotganlar yana bashoriy davrlarga qayta yo‘naltiriladilar va ularni 1843-yilda 2520 va 2300 ning yakunini aniqlashga olib kelgan ayni dalil ularning 1844-yilda tugaganini isbotlaganini tushunib yetadilar.

Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.

Kutayotganlar buni anglagan bo‘lsalar-da, birinchi umidsizlikdan oldingidek Rabbiy uchun yonib turmas edilar. Ular Yarim tun faryodi xabari orqali yana alangalantirilardi. Kutayotganlar 1844 yilni, ya’ni bashoratlarning nihoyasini, Yarim tun faryodidan oldinroq allaqachon tushunib yetgan edilar.

The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.

Yarim tun nidosi xabari kutayotganlarga 1844-yil 22-oktabrni aniqlash imkonini berdi. Bu ma’lumot bilan gap shunchaki 1844-yilning qaysidir vaqtiga emas, aynan shu kunga taalluqli edi va bu xabarga kuch bag‘ishladi.

Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.

Jarayonni ko‘ryapsizmi? Bu tajribani yuzaga keltiradigan ta’limotlar uchta bashoratdir: 1335, 2300 va 2520.

After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.

Buni anglab yetganlaridan so‘ng, ular: “Bobildan chiqinglar”, deb e’lon qila boshladilar. Bu Ikkinchi Farishtaning Xabaridir.

Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.

Aniq aytaylik: Kechikish vaqtida nima nihoyasiga yetadi? 1843-yilgi Jadvaldan foydalanish. Ular bu Jadvalni bir chetga surib qo‘ydilar, chunki endi ular Rabbiy 1844-yilda kelayotganini tushungan edilar, holbuki Jadvalda 1843 deb yozilgan edi. Shuning uchun ular Ikkinchi Farishtaning xabari tarixida Jadvalni bir chetga surib qo‘ydilar.

What becomes their message in the history of the Second Angel? The last paragraph explains.

Ularning xabari Ikkinchi Farishta tarixida nima bo‘ladi? Oxirgi paragraf buni tushuntiradi.

> "The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."

> Ushbu xabardagi imonlilar jamoatlarda tazyiq ostida edilar. Bir muddat bu xabarni qabul qilmaganlar qo‘rquv sababli yuraklaridagi tuyg‘ularni amalda namoyon etishdan tiyilib turdilar; ammo vaqtning o‘tishi ularning asl hissiyotlarini oshkor qildi. Ular kutayotganlar o‘zlarini majbur deb bilib keltirgan guvohlikni — ya’ni bashoratli davrlar 1844-yilgacha cho‘zilganini — jim qildirmoqchi edilar.

What prophetic periods? The 2520 and the 2300. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520 and the 2300-year prophecies.

Qanday bashoratli davrlar? 2520 va 2300. Ana shu — ularning bu tarixdagi xabaridir. Endi ular: “Tushundik! Bu bashoratlar 1844-yilgacha cho‘ziladi”, demoqdalar. Yarim Tun Nidosi tarixidagi ularning xabari — 2520 va 2300 yillik bashoratlardir.

> "For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."

> Bir muddat davomida xabarni qabul qilishni istamaganlar yuraklaridagi his-tuyg‘ularni amalda namoyon etishdan qo‘rquv tufayli tiyilib turdilar; ammo muddatning o‘tib ketishi ularning haqiqiy tuyg‘ularini oshkor qildi. Ular kutayotganlar o‘zlarini majbur deb bilgan holda bergan, bashoratli davrlar 1844-yilgacha cho‘zilganini bildiruvchi guvohlikni sukutga cho‘ktirishni istadilar. Imonlilar o‘z xatolarini — g‘oyat g‘aroyib xatoni — ravshanlik bilan tushuntirib berdilar hamda nima uchun ular Rabbilarini 1844-yilda kutganliklarining sabablarini bayon qildilar. Ularning muxoliflari keltirilgan qudratli dalillarga qarshi hech qanday dalil keltira olmadilar. Shunga qaramay, jamoatlarning g‘azabi alangalanib ketdi; ular dalillarga quloq solmaslikka va guvohlikni jamoatlardan chiqarib tashlashga qat’iy ahd qildilar, toki boshqalar uni eshita olmasin.

What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.

2520 ni 2300 kun bilan bog‘liq holda taqdim etsangiz, nima sodir bo‘ladi? Millerchilar tarixida siz jamoatlardan chiqarib yuborilasiz va o‘sha xabarni sukutga cho‘mdirishga urinish bo‘ladi.

> "Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.

> Xudo ularga bergan nurni boshqalardan tiyib qolishga jur’at etmaganlar jamoatlardan chiqarib tashlandilar; biroq Iso ular bilan birga edi, va ular Uning yuzining nuridan quvonchga to‘ldilar. Ular ikkinchi farishtaning xabarini qabul qilishga tayyorlangan edilar. Ilk Yozuvlar, 235–237.

Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.

2520 haqidagi tadqiqotga kirishmasdan turib, biz ko‘rsatmoqchi bo‘lgan narsa shuki, Ellen Uайт 2520 ga o‘z ma’qullovchi muhrini bosadi. Agar siz buni ko‘ra olmasangiz, Iso ko‘zlaringizdan tangachalarni olib tashlashi uchun ibodat qilishingiz kerak. Ellen Uайт shunday degan edi: ularni 1843 yilni bashorat qilishga olib kelgan o‘sha dalil keyinchalik bu bashoratli davrlar 1844 yilda yakun topganini isbotlovchi deb ko‘rildi. U bashoratli davrlarni yoki raqamlarni har doim ko‘plikda tilga oladi. 1843 Chartida 1843 yilda tugagan faqat uchta bashoratli davr bor.

The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.

1843-yilda tugaydigan 1335 haqidagi gapda, uning “raqamlar” va “bashoratli davrlar” deb aytishi grammatik jihatdan to‘g‘ri bo‘lishi uchun, kamida ikkita bashoratli davr bo‘lishi talab etiladi. Agar uchtasi bo‘lsa va siz ulardan bittasini olib tashlasangiz, unda u ma’qullagan ikkisi, boshqalar nima deyishidan qat’i nazar, 2520 va 2300 bo‘ladi.

In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.

Bu tarixda, jumladan Adventistlarning 1844-yil 22-oktabrdagi Buyuk Hafsalasi Pir bo‘lishida ham, Rabbiy shunday bir tajribani vujudga keltirayotgan ediki, ular jamoatlardan chiqarib tashlanar, toki odamlarning ta’siriga emas, balki Xudoning Kalomiga tayanib tura olsinlar. Iso Masih bilan birga Eng Muqaddas Joyga kirish uchun ularga o‘sha tajriba, ya’ni imon zarur edi. U Abadiy Xushxabarni nihoyasiga yetkazish uchun ularni kamolga yetkazayotgan edi.

## Testimony of the Pioneers: James White and Uriah Smith

Kashshofchilarning guvohligi: Jeyms Uayt va Uriya Smit

Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.

Keyingi o‘rinda, bizda ikki Kashshof — James White va Uriah Smith — bor. Zamonaviy ilohiyotshunoslar James White 1863-yilda 2520-ni rad etganini, Uriah Smith esa 1870- va 1880-yillardagi yozuvlarida uni rad etganini da’vo qilish uchun murojaat qiladigan asosiy shaxslar shulardir.

We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.

Biz 1844-yilga va undan ko‘p o‘tmay bo‘lgan davrga qaytib, Ellen White hozirgina bayon qilgan ayni tarixni James White va Uriah Smith qanday tasvirlaganini ko‘ramiz. U bashoratli davrlar, Rabbiyning O‘z qo‘lini tortib olishi va xatoni ko‘rish haqida so‘zlaydi; bu ikki Kashshof ham xuddi shunday qiladi.

Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.

Ellen White “2520” yoki “yetti vaqt” demaydi, biroq Uriah Smith va James White deydilar. Ular bu tarixda tan olingan bashoratli davrlar 2520 va 2300 ekanini ravshan ko‘rsatadilar.

> James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."

> Jeyms Uayt, Review and Herald, 1-jild, 1851-yil 9-iyul: “Bir e’tiroz bildiruvchi shunday deydi: ‘Men yarim tun faryodi hali berilganiga ishonmayman’. Biz ham yarim tun faryodi biz tomonidan eshitilganiga, yoki u qachondir eshitilishiga ishonmaymiz. Matto 25:6 dagi: ‘Mana, kuyov kelmoqda’, degan faryod sharqona nikoh tarixida uchraydi. Ammo 1844-yil kuzida butun Advent jamoasi tomonidan berilgan va to‘liq qabul qilingan, masaldagi yarim tun faryodiga juda munosib ravishda qiyoslanadigan bir faryod bo‘lganini, unda tajribaga ega bo‘lganlar inkor etmasliklari lozim.”

James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.

Jeyms Uayt odamlar Yarim Tun Nidosini rad etib, yo‘ldan chiqib ketayotgan bir tarixiy holat bilan ish ko‘rmoqda. U bunga javob bermoqda va bu tarixni muhokama qiladi.

> "It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."

> U ayni vaqtida keldi. Masaldagi nido darhol kechikishdan, hamda mudrash va uxlab qolishdan keyin yangradi. Bu bizning kechikishimizdan, umidimiz puchga chiqqanidan keyin yuz berdi va mudroq holatda bo‘lganimizda qulog‘imizga yetib keldi. O‘sha nido o‘nta bokirani uyg‘otdi va ularni chiroqlarini tartibga keltirishga undadi. Bu esa, Ruhning qudrati bilan hamroh bo‘lib, Advent xalqini uyg‘otdi va ularni Muqaddas Kitobni ilgari hech qachon bo‘lmagan darajada tadqiq qilishga, hamda o‘zlarini va dunyoviy mol-mulklarini butunlay Rabbiyga bag‘ishlashga olib bordi. Rabbiyning 1844-yilning yettinchi oyida kelishini e’lon qilganlar, bashoratli davrlar o‘sha vaqtgacha yetib borishini aniq ko‘rdilar; shuning uchun Advent 1843-yilda bo‘lishini isbotlash uchun o‘sha davrlardan keltirilgan dalillar, uning 1844-yilda bo‘lishini isbotladi. Shunda biz 2300 kunni 1843-yilda tugatgan o‘sha hisoblash usulida bir xatoni ko‘rdik. Adventga qarshi yozganlarning hech biri buni ko‘rmadi. Ilohiy Inoyatning qo‘li bu xatoni uni ko‘rish vaqti kelguncha berkitib turdi. Xato shundan iborat ediki, 2300 dan to‘liq 457 yil ayirilgan va shu tariqa 1843 yil hosil bo‘lgan, ammo farmon chiqqan paytda miloddan avvalgi 457-yilning o‘tib bo‘lgan yil ulushi mutlaqo hisobga olinmagan edi; holbuki, 70 hafta ana shu vaqtdan boshlab hisoblanadi.

> "Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"

> «Aqlimiz o‘sha vaqt nuqtasiga, [1843-yilga,] qaratildi, chunki turli bashoratli davrlarni, ularning boshlanishini belgilashi lozim bo‘lgan voqealarning amalga oshishini eng yaxshi xronologlar tayin etgan yillardan boshlab sanalganda, ularning barchasi o‘sha yilda yakunlanadigandek tuyulardi».

Now he tells us the prophetic periods they thought terminated in 1843.

Endi u bizga ular 1843-yilda yakun topadi deb hisoblagan bashoratli davrlarni aytadi.

"This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.

“Biroq bu faqat zohiriy holat edi.” Ularning 1843-yilda tugagandek ko‘rinishi faqat zohiriy edi. Ular esa ularning 1844-yilda tugaganini bilib olardilar.

> "We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting 677 BC from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into 1844 as it might have commenced after the beginning of 677 BC.'

> “Biz ‘yetti vaqt’ni, ya’ni 2520 yilni, Manashening asirga olinishi davridan boshlab sanaymiz; bu sana xronologlar tomonidan katta yakdillik bilan miloddan avvalgi 677-yil deb belgilangan.” Aynan ular muomala qilayotgan bashoratli muddatlar shular edi. “Bu muddatning boshlanishi uchun biz hisob-kitob qilgan yagona sana shu bo‘lgan; va miloddan avvalgi 677-yilni 2520 yildan ayirganda, milodiy 1843-yil qolgan. Biroq biz shuni payqamagan edikki, 2520 yilning to‘lishi uchun miloddan avvalgi 677 to‘liq yil va milodiy 1843 to‘liq yil talab qilinar ekan, bu bizni mazkur muddatni miloddan avvalgi 677-yilning boshidan keyin qachon boshlangan bo‘lsa, shuncha miqdorda 1844-yil ichkarisigacha cho‘zishga ham majbur qilardi.”

The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.

“Ilgari surilgan xato ustida Taqdir-i Ilohiy qo‘li uning qo‘lini tutib turdi”, deb ifodalangan bashoratli davrlar 2520 ni ham o‘z ichiga olgan.

> Uriah Smith: "As time continued beyond 1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into 1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."

> Uriya Smit: “Vaqt 1843 yildan o‘tib borgach, ko‘plar o‘zlari kutgan najot yili borasidagi umidsizliklarining sabablarini surishtira boshladilar. Shunda ayon bo‘ldiki, barcha bashoratli davrlarni miloddan avvalgi yillarda, biz doimo ularning boshlanishini sanab kelgan joydan boshlab hisoblaganimizda, xronologiyamiz va ularning boshlanish sanasi to‘g‘ri bo‘lgan, degan farazning o‘zida ham, ular tegishlicha faqat 1844 yilning qaysidir paytida yakun topardi. Shunday qilib, miloddan avvalgi 677 yilda boshlangan yetti zamon, ya’ni 2520 yil; miloddan avvalgi 607 yilda boshlangan buyuk yubiley, ya’ni 2450 yil [1843 ham, 1850 jadvallarining birortasida ham ko‘rsatilmagan.]; hamda miloddan avvalgi 457 yilda boshlangan Doniyorning 2300 yili masalasida — u bashoratli davrlar tegishlicha sanalgan o‘sha yillarning har biridan bir qismi, ularning boshlanishini belgilagan turli voqealar yuz berishidan oldin o‘tib bo‘lganligi sababli, har biri o‘zi alohida hisoblangan miloddan avvalgi yilning boshidan keyin qanchalik kech boshlangan bo‘lsa, 1844 yil ichiga ham shunchalik davom etishi zarur edi; toki yo har biridagi yillar soni to‘la bo‘lsin, yo xronologiyamizning to‘g‘riligi sinab ko‘rilsin. Ammo miloddan avvalgi tegishli yillarning o‘zida bu turli davrlar qaysi vaqtda boshlanganiga doir hech qanday kalit yo‘q edi; binobarin, ularning tugash yilidagi vaqtni ham aniq belgilab bo‘lmas edi.”

Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.

Uriya Smit va Jeyms Uaytning ikkalasi ham 1844-yilda yakun topishi e’tirof etilgan bashoratli davrlar 2520 va 2300 yil bo‘lganiga guvohlik beradilar; bunda ular Ellen Uaytning “Ilk yozuvlar” asarining 236-betidan boshlab qo‘llagan ayni ifodalaridan foydalanadilar.

## The Chain of Truth: William Miller's Commencement Points

Haqiqat Zanjiri: Uilyam Millerning Boshlanish Nuqtalari

> Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"

> Ilk Yozuvlar, 230-bet: “Xudo O‘z farishtasini” — farishta Jabroilni — “Muqaddas Kitobga ishonmagan bir dehqonning” — Uilyam Millerning — “qalbiga ta’sir etish, uni bashoratlarni tadqiq etishga yo‘naltirish uchun yubordi. Xudoning farishtalari o‘sha tanlangan kishiga qayta-qayta zohir bo‘lib, uning ongini yo‘naltirdilar va Xudoning xalqi uchun hamisha qorong‘i bo‘lib kelgan bashoratlarni uning idrokiga ochdilar. Unga haqiqat zanjirining boshlanishi berildi va u bo‘g‘in ortidan bo‘g‘inni izlashga yetaklandi, toki u Xudoning Kalomiga hayrat va qoyil qolish bilan boqadigan bo‘ldi. U yerda u haqiqatning mukammal zanjirini ko‘rdi. U ilhomdan xoli deb hisoblagan o‘sha Kalom endi uning nigohi oldida o‘zining go‘zalligi va ulug‘vorligida ochildi. U Muqaddas Yozuvning bir qismi boshqasini tushuntirishini ko‘rdi,”

Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.

Jabroil unga oyatlarni dalil sifatida keltirish deb ataydigan usulni ko‘rsatdi: satr ustiga satr, bu yerda ozgina va u yerda ozgina.

Gabriel gave him the commencement of the chain of truth and the method of proof-texting.

Jabroil unga haqiqat zanjirining boshlanishini va dalil sifatida Muqaddas Bitik matnlarini keltirish usulini berdi.

> William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about 508."

> William Miller, Advent Review and Sabbath Herald, 1854-yil 18-aprel: “Muqaddas Yozuvlarni yanada chuqurroq o‘rganish natijasida men shunday xulosaga keldimki, g‘ayriyahudiylar hukmronligining yetti vaqti yahudiylar mustaqil xalq bo‘lishdan to‘xtagan vaqtdan, ya’ni eng yaxshi xronologlar miloddan avvalgi 677-yilga nisbat beradigan Manashshening asirga olinishi davridan boshlanishi kerak; 2300 kun esa eng yaxshi xronologlar miloddan avvalgi 457-yildan deb belgilagan yetmish hafta bilan boshlangan; va kundalik qurbonlikning bekor qilinishi hamda vayron qiluvchi jirkanchlikning o‘rnatilishi bilan boshlangan 1335 kun [Daniel 12:11], butparastlik jirkanchliklari olib tashlanganidan keyin papalik hukmronligining o‘rnatilgan vaqtidan hisoblanishi kerak edi va men murojaat qila olgan eng yaxshi tarixchilarga ko‘ra, bu taxminan 508-yildan deb sanalishi lozim edi.”

Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are 508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.

Ellen Uaytning aytishicha, Jabroil Uilyam Millerga haqiqat zanjirining boshlanish nuqtasini bergan, va Uilyam Millerning o‘zi unga berilgan uch boshlanish nuqtasi 508, miloddan avvalgi 677-yil va miloddan avvalgi 457-yil ekaniga guvohlik beradi. Unga Tungi faryod tarixini yuzaga keltirgan ushbu bashoratlarning boshlanish nuqtalari farishta Jabroil tomonidan berilgan edi.

## The Last Deception: Rejecting the Spirit of Prophecy

So‘nggi aldov: Bashorat Ruhini rad etish

> Selected Messages, book 1, page 48: "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God." The last deception of Satan is to destroy the Spirit of Prophecy.

> Tanlangan Xabarlar, 1-kitob, 48-bet: “Shayton . . . haqiqatdan chalg‘itish uchun soxtani doimo oldinga surmoqda. Shaytonning eng oxirgi aldovi Xudoning Ruhining guvohligini samarasiz qilishdan iborat bo‘ladi.” Shaytonning so‘nggi aldovi — Bashorat Ruhini yo‘q qilishdir.

If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.

Agar siz bu asosiy haqiqatlarni rad etsangiz, ayni paytda Payg‘ambarlik Ruhini ham rad etayotgan bo‘lasiz. Ellen Uayt 2520 ni ma’qullaydi. 2520 ni rad eting, va siz chaqaloq bilan birga vanni suvini ham tashlab yuborgan bo‘lasiz.

> "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. 'Where there is no vision, the people perish' (Proverbs 29:18)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?

> “Shayton … soxtasini doimo oldinga surmoqda — haqiqatdan yuz o‘girtirish uchun. Shaytonning eng oxirgi aldovi Xudoning Ruhining guvohligini kuchsiz va behuda qilish bo‘ladi. ‘Vahiy bo‘lmagan joyda xalq halok bo‘ladi’ (Hikmatlar 29:18).” U bu yerda Bashorat Ruhini rad etish haqida gapirmoqda va shu bilan bog‘liq holda aytadiki, agar siz Bashorat Ruhini rad etsangiz, vahiy bo‘lmagan joyda xalq halok bo‘ladi. Vahiy nima? Agar siz Bashorat Ruhini rad etsangiz, sizda yetishmaydigan vahiy qaysi?

> "Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV).

> “Vahiyni yoz, va uni lavhalar ustiga ravshan qilib bitgin, toki uni o‘qigan kishi yugurib borsin.” Habakkuk 2:2 (KJV).

If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.

Agar siz Bashorat Ruhini rad etsangiz, 1843 yilgi Jadvalni ham rad etasiz; va agar siz bu Jadvalni rad etsangiz, Bashorat Ruhini rad etayotgan bo‘lasiz.

> "Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.

> “Shayton mohirona, turli yo‘llar bilan va turli vositalar orqali, Xudoning qolgan xalqining haqiqiy shahodatga bo‘lgan ishonchini izdan chiqarish uchun ish olib boradi. Shahodatlarga qarshi shaytoniy nafrat alangalantiriladi.” Ba’zan biz “shaytoniy” deganda yovuzona ishlarni o‘ylaymiz, biroq “Patriarxlar va payg‘ambarlar”da bizga Shayton shubhalarni singdirish orqali ish yuritishi aytiladi. Bu — bashorat Ruhi va bu poydevor haqiqatlariga qarshi qaratilgan shaytoniy hujumdir. Bu shubhalar biz ishonishimiz kerak deb hisoblangan odamlar orqali singdiriladi.

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

> “Guvohliklarga qarshi shaytoniy nafrat qoʻzgʻatiladi. Shaytonning faoliyati jamoatlarning ularga boʻlgan imonini chalgʻitishdan iborat boʻladi; buning sababi shuki: agar Xudoning Ruhining ogohlantirishlari, tanbehlari va maslahatlariga quloq tutilsa, Shayton oʻz aldovlarini kiritish va jonlarni oʻz xomxayollarida bogʻlab qoʻyish uchun bunday ravon yoʻlga ega boʻla olmaydi.” Selected Messages, 1-kitob, 48.

As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.

Buni xulosalab aytar ekanmiz, Oqsoqol Uayt bizning kelajakdan qo‘rqadigan hech narsamiz yo‘q, faqat Rabbiyning yetaklashini unutib qo‘yishimizdan boshqa, deganida, men shuni aytmoqdaman: u tilga olayotgan Rabbiyning yetaklashi — Tutilib turish Vaqtidan yopiq eshikgacha bo‘lgan tarixdir; bu tarix “Yarim Tungi Faryod” atamasi bilan ifodalanadi. Bizning kelajakdan qo‘rqadigan hech narsamiz yo‘q, faqat Rabbiyning bizni Yarim Tungi Faryod tajribasida qanday yetaklaganini, shuningdek, ana shu yetakchilik bilan bog‘liq ta’limotlarni unutib qo‘yishimizdan boshqa. Bu tajribani yuzaga keltirgan ta’limotlar — Jabroil farishta tomonidan Uilyam Millerga berilgan sanalardan boshlanadigan uch vaqt bashoratidir. Bizning kelajakdan qo‘rqadigan hech narsamiz yo‘q, faqat shu ta’limotlarni, jumladan 2520ni, ya’ni Rabbiy Milleritlarni Abadiy Xushxabarning cho‘qqisi orqali yetaklagan holda Yarim Tungi Faryod tajribasini yuzaga keltirgan ta’limotlarni unutib qo‘yishimizdan boshqa.

> "One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God's spirit."

> Bir narsa aniq: Shaytonning bayrog‘i ostida o‘z o‘rnini egallagan Yettinchi kun adventistlari, avvalo, Xudoning Ruhining Guvohliklarida mavjud bo‘lgan ogohlantirishlar va tanbehlarga bo‘lgan imonidan voz kechadilar.

You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.

Siz Poydevorlarni rad etsangiz, Bashorat Ruhi’ni rad etayotgan bo‘lasiz. Agar siz Bashorat Ruhi’ni rad etsangiz, Poydevorlarni rad etayotgan bo‘lasiz. Ular bir-biri bilan chambarchas bog‘liqdir. Bashorat Ruhi bo‘lmagan joyda vahiy ham yo‘qdir.

> "The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan's suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> Yuksakroq bag‘ishlanish va yanada muqaddas xizmatga da’vat yangramoqda va yangrashda davom etadi. Hozir Shaytonning takliflarini tilga olayotgan ayrimlar o‘zlariga keladilar. Mas’uliyatli muhim ishonch lavozimlarida turib, bu zamon uchun bo‘lgan haqiqatni anglamaydiganlar bor. Ularga xabar yetkazilishi kerak. Agar ular uni qabul qilsalar, Masih ularni qabul qiladi va ularni O‘zi bilan birga hamkor xizmatchilar qiladi. Ammo agar ular bu xabarni eshitishni rad etsalar, Zulmat Shahzodasining qora bayrog‘i ostida o‘z o‘rinlarini egallaydilar.

> "I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ's flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God's people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

> Menga aytish buyurilganki, ayni shu zamon uchun qimmatli haqiqat insonlarning ongiga tobora ravshanroq ochilmoqda. Alohida bir ma’noda erkaklar va ayollar Masihning etidan yeb, Uning qonidan ichishlari lozim. Tushuncha rivojlanadi, chunki haqiqat doimiy ravishda kengayib borishga qodirdir. Haqiqatning ilohiy Manbai Uni bilishda davom etayotganlar bilan yanada yaqinroq, tobora yaqinroq muloqotga kirishadi. Xudoning xalqi Uning kalomini samoviy non sifatida qabul qilganlarida, ular Uning chiqishlari tong singari tayyor ekanini bilib oladilar. Oziq yeyilganda tana jismoniy quvvat olgani kabi, ular ham ruhiy quvvatni qabul qiladilar.

> "We do not half understand the Lord's plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> Biz Egamizning Isroil farzandlarini Misr qulligidan olib chiqib, ularni sahro orqali Kan’onga boshlab borishidagi rejasini hatto yarimicha ham anglamaymiz.

> "As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people." Spalding and Magan, 305, 306.

> “Xushxabardan porlayotgan ilohiy nurlarni yig‘ib borar ekanmiz, yahudiy tizimi haqida yanada ravshanroq tushunchaga ega bo‘lamiz va uning muhim haqiqatlarini yanada chuqurroq qadrlaymiz. Haqiqatni o‘rganishimiz hali tugallangan emas. Biz faqat bir necha nur shu’lalarinigina yig‘dik. Kalomning har kuni tadqiqotchilari bo‘lmaganlar yahudiy tizimining muammolarini hal qila olmaydilar. Ular ma’bad xizmati o‘rgatgan haqiqatlarni tushunmaydilar. Xudoning buyuk rejasi haqidagi dunyoviy tushuncha Uning ishiga to‘sqinlik qiladi. Kelajak hayoti Masih bulut ustuniga burkangan holda O‘z xalqiga bergan qonunlarning ma’nosini ochib beradi.” Spalding and Magan, 305, 306.

Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.

Hayvonning tamg‘asini qabul qiladigan, Shaytonning bayrog‘i ostida turuvchi o‘sha adventistlar, avvalo, Bashorat Ruhini rad etadilar.

There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.

Ushbu parchada ikki toifa bor: Rabbiyni tanib-bilish yo‘lida davom etadigan, Uning tanasini yeb, qonini ichishda davom etadigan va Xudoning Kalomini o‘rganishda davom etadiganlar, hamda bunday qilmaydiganlar. Haqiqatning rivoji tugallanmagan; ular Muqaddas Ma’bad xizmati haqida hali aytilmagan narsalarni aytadilar. Ular Masih zamonidagi davr taqsimotining o‘zgarishini ta’kidlaydilar; bu Millerchilar zamonidagi o‘zgarishni oldindan ifodalaydi va Masih O‘liklar Hukmidan Tiriklar Hukmiga o‘tadigan davr taqsimotiga ishora qiladi. Ular Muqaddas Ma’bad haqida va Rabbiy bu davr taqsimotlari o‘zgarishlarida O‘z Ruhini to‘kib yuborishi orqali O‘z harakatlarini qanday belgilashi haqida aytadigan narsalarga ega bo‘ladilar.

A couple more quotes and we are almost done.

Yana bir-ikki iqtibos keltiramiz, va deyarli yakunladik.

Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.

Yarim Tungi Faryodini rad etadigan Yettinchi kun Adventistlari yo‘ldan chiqib ketadilar; ular Yarim Tungi Faryodi tarixini vujudga keltirgan Rabbiyning yo‘llab borishlarini va ta’limotiy ta’limlarini rad etadilar. Qo‘rqishimiz kerak bo‘lgan narsa mana shudir — o‘sha ta’limotlarni rad etish va o‘sha tajribani anglamaslik. Shunday qilish orqali biz Bashorat Ruhini rad etayotgan bo‘lamiz.

Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.

Opa Uayt 2520ga o‘zining ma’qullash muhrini bosadi. Biz uning 1843 yilgi Jadvaldagi boshqa haqiqatlarga ham qanday qilib o‘z ma’qullash muhrini bosishini ko‘rsatamiz.

At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.

Dunyoning oxirida, bularning barchasi tariximizda Abadiy Xushxabarning cho‘qqisiga yetganida, Adventizm Uilyam Miller tajribasida ko‘rinib turganidek, oldindan tasvirlangan uch bosqichli sinov jarayoniga duch keladi.

William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.

Uilyam Miller uchta xatoga yo‘l qo‘ydi: (1) U Yarim Tun Nidosini rad etdi va quyidagi yovuz dunyo tomon yo‘ldan chiqib ketdi. (2) Shundan keyin u insoniy ta’sirga, ya’ni Joshua Himesga ishondi. (3) U Shabbatni rad etdi.

A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.

Bir savol tug‘ildi: “U Shabbatni rad etdimi yoki Ma’badnimi?” O‘sha davrda Yerdagi ma’baddan Samoviy Ma’badga o‘tgan ta’limot Miller tomonidan to‘liq anglab yetilmagan bo‘lishi mumkin. Ellen Uayt Eng Muqaddas Xonaga olib kirilganida, u ahd sandig‘ida O‘n Amrni ko‘rdi va Shabbat amri uning atrofida muqaddas bir nur bilan porlab turardi.

The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.

Miller rad etgan narsa Xudoning Qonuni — Shabbat edi. Demak, Miller Yarim tun nidosini rad etdi, so‘ng tanaga tayanib qoldi va keyin yirtqichning tamg‘asini qabul qildi. Bu dunyoning oxirida yana takrorlanadi.

> Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust."

> “Guvohliklar”, 5-jild, 211-bet: “Bu yerda biz shuni ko‘ramizki, jamoat — Egamizning muqaddas maskani — Xudoning g‘azabi zarbasini birinchi bo‘lib his qildi. Qadimgi erkaklar, Xudo ularga buyuk nur bergan va xalqning ma’naviy manfaatlari qo‘riqchilari sifatida turgan o‘sha kishilar, o‘zlariga bildirilgan ishonchga xiyonat qildilar.”

She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.

U Hizqiyol 8 va 9-boblar, ya’ni muhrlanish haqida so‘z yuritmoqda. Opa Uayt Hizqiyol 9 dagi muhrlanish Vahiy 7 dagi muhrlanish bilan bir xil ekanini aytadi. U 144 000 ning muhrlanish davri haqida gapirmoqda. U vasiy bo‘lishi kerak bo‘lganlar o‘zlariga bildirilgan ishonchga xiyonat qilganini aytadi.

> "They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated."

> “Biz avvalgidek moʻjizalar va Xudoning qudratining yaqqol namoyon boʻlishini kutishimiz shart emas. Zamonlar oʻzgardi”, degan nuqtayi nazarni ular qabul qilgan edilar. Ularning birinchi xatosi “Yarim tun faryodi”ga qarshi turib: “Yarim tun faryodining ushbu tarixida yuz bergan voqea takrorlanmaydi”, deyish edi.

They are falling off the path.

Ular yo‘ldan chiqib ketmoqdalar.

> "These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.

> “Bu so‘zlar ularning imonsizligini mustahkamlaydi, va ular shunday deydilar: Egamiz yaxshilik ham qilmaydi, yomonlik ham qilmaydi. U O‘z xalqini hukm bilan yo‘qlash uchun haddan tashqari rahmdildir. Shunday qilib, “Tinchlik va omonlik” — hech qachon endi Xudoning xalqiga ularning gunohlarini va Yoqub xonadoniga ularning ma’siyatlarini ko‘rsatish uchun ovozlarini karnay kabi ko‘tarmaydigan odamlarning hayqirig‘idir. Hurmaydigan bu soqov itlar haqoratlangan Xudoning adolatli qasosini his etadiganlarning o‘zidir. Erkaklar, qizlar va yosh bolalar birgalikda halok bo‘ladilar.” Testimonies, 5-jild, 211.

Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5. If you trust in a man, your heart departs from the Lord.

Yeremiyo, Uilyam Millerning ikkinchi muvaffaqiyatsizligi haqida so‘z yuritib, shunday dedi: “Egamiz shunday deydi: insonga ishonadigan, tanani o‘ziga suyanch qiladigan va yuragi Egamizdan chetga og‘adigan kishi la’natlangandir.” Yeremiyo 17:5. Agar siz insonga ishonsangiz, yuragingiz Egamizdan chetga og‘adi.

The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.

Oxiridagi birinchi rad etish — bu Xudoning qudrati namoyon bo‘lishining takrori bo‘lgan Yarim Tun Nidosidir. Ikkinchisi — insoniy kuchga tayanishdir. Uchinchisi — Yakshanba qonunidir.

> "There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.

> Faqat ikki toifa bo‘lishi mumkin. Har bir tomon aniq tarzda muhrlangandir: yo tirik Xudoning muhri bilan, yo maxluqning yoki uning suratining tamg‘asi bilan. Odamning har bir o‘g‘li va qizi o‘z sarkardasi sifatida yo Masihni, yo Barabbani tanlaydi. Va o‘zlarini sadoqatsizlar tomoniga qo‘yganlarning barchasi Shaytonning qora bayrog‘i ostida turibdilar hamda Masihni rad etish va Uni haqorat bilan tahqirlashda ayblanadilar. Ular hayot va ulug‘vorlik Rabbiyni qasddan xochga mixlashda ayblanadilar.” Review and Herald, 1900-yil 30-yanvar.

One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.

Bir narsa aniq: Shayton bayrog‘i ostida o‘z o‘rnini egallagan Yettinchi kun Adventistlari, avvalo, Bashorat Ruhiga bo‘lgan ishonchlarini tark etadilar.

Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.

Adventizm William Miller muvaffaqiyatsizlikka uchragan uch bosqichli sinov jarayonini takrorlaydi. Ammo farishtalar Millerni tiriltirib, uni Najotkori huzuriga olib ketish uchun kutib turibdilar. Hayvonning tamg‘asini qabul qilgan adventistlar uchun esa ularni kutayotgan farishtalar o‘sha farishtalar emas.

> "Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.

> Menga qayta-qayta shuni ko‘rsatildiki, Xudoning xalqining o‘tmishdagi tajribalari o‘lik dalillar deb hisoblanmasligi kerak. Biz bu tajribalar haqidagi qaydni o‘tgan yilgi almanaxga qanday munosabatda bo‘lsak, shunday munosabatda bo‘lmasligimiz kerak. Bu qayd yodda saqlanishi lozim, chunki tarix takrorlanadi. Publishing Ministry, 175.

Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.

Nima uchun biz Yarim Tundagi Faryodni yodda tutishimiz kerak? Chunki tarix takrorlanadi. Bu tarixda larzaga sabab bo‘ladigan xabar 2520 va 2300 haqidagi xabardir; shu sababli u odamlarni jamoatlardan chiqib ketishga majbur qiladi.

But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:

Lekin bu tarix, ya’ni Yarim tun faryodi, haqiqatan ham takrorlanadimi yoki u shunchaki bir tarixmi? Quyidagi iqtibosga e’tibor bering:

> "There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.

> Yovuzlikda, aldov va gumrohlikda, o‘limning ayni soyasi ostida yotgan bir dunyo bor,—uxlab yotibdi, uxlab yotibdi. Ularni uyg‘otish uchun kim qalb azobini his etmoqda? Qaysi ovoz ulargacha yetib borishi mumkin? Mening ongim kelajakka olib borildi; o‘shanda signal beriladi. “Mana, Kuyov kelmoqda; Uni kutib olish uchun tashqariga chiqinglar.” Ammo ba’zilar chiroqlarini to‘ldirish uchun moy olishni kechiktirgan bo‘ladilar va juda kech bo‘lganda, moy bilan ifodalangan fe’l-atvor boshqaga ko‘chirib bo‘lmasligini bilib oladilar. Review and Herald, February 11, 1896.

The history of the Midnight Cry is repeated to the very letter.

Yarim tun faryodining tarixi har bir tafsilotigacha aynan takrorlanadi.

Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.

Ellen White 2520 amal qiladigan vaqt bashorati ekanini va Rabbiy undan kutib turish muddatini, ya’ni erkaklar va ayollarni Masih bilan birga Eng Muqaddas joyga imon bilan kirishga tayyorlagan tajribani vujudga keltirgan umidsizlikni hosil qilish uchun foydalanganini tushungan edi.

We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.

Biz hali 2520 ni Muqaddas Kitobdan isbotlashga urinmadik. Habakkukning ikki lavhasi haqidagi ushbu tadqiqotda, avvalo, bugungi kunda Adventizm tomonidan rad etilayotgan bu ta’limotlarni Ellen White ma’qullashini aniq belgilab olishni istaymiz; shundan so‘ng esa Muqaddas Kitobiy tadqiqotga o‘tamiz.

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