Article

# The Book of Daniel - Number Sixty-Two

Doniyor kitobi — oltmish ikkinchi raqam

Unveiling the Jewels of William Miller’s Prophetic Vision: A Critical Examination of Adventism’s Departure from the ‘Great Light’ and the Call to Return to the True Foundations

Uilyam Millerning Bashoratli Vahiyidagi Javohirlarni Ochish: Adventizmning “Buyuk Nur”dan chekinishini va haqiqiy poydevorlarga qaytishga bo‘lgan chaqiriqni tanqidiy tadqiq etish

Author

Jeff Pippenger

Published

January 26, 2024

Formats

PDF
Word
Song MP3

The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.

Uilyam Miller tushidagi javohirlar milleritchilar tarixida porlaganidan o‘n karra yorqinroq porlaydi. Milleritchilarning o‘z tarixlari davomida ko‘paytirilgan bilim haqidagi tushunchasi to‘g‘ri edi, ammo to‘liq emas edi. Ularning tushunchasi yanada aniqroq tarixiy muhitga joylashtirilganda, u ancha jiddiyroq oqibatlarni ochib beradi, chunki u nafaqat javohirlar bilan ifodalangan bashoratli haqiqatlarni kengaytiradi, balki oxirgi kunlarning o‘n bokirasi uchun sinovni ham yuzaga keltiradi. Milleritchilar tushunchasi ikki kashshof jadvalda (1843 va 1850) ifodalangan. Har ikkala jadval ham Xabaqquq kitobining ikkinchi bobida bashorat qilingan lavhalarning bajo bo‘lishi edi, va jadvallarning Xabaqquqdagi bashoratning bajo bo‘lishi bo‘lgani, shuningdek aynan o‘sha haqiqatlar Adventizmning asosiy haqiqatlari bo‘lgani Bashorat Ruhi tomonidan shunday deb belgilangan.

The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.

1844-yil 22-oktabrdagi buyuk umidsizlikdan keyin, millerchilar samoviy muqaddasxona va muqaddasxona bilan bog‘liq haqiqatlarni tushunishga yetaklanganlarida, asosiy haqiqatlarning ayrimlarini anglash ulug‘vorlikda ortdi. Ammo Adventizmning 1856-yilda Laodikeya holatiga o‘tishi va 1863-yilda “yetti vaqt”ni batamom rad etishi ularni Laodikeyaning sahrosiga olib kirdi. 1850-yillardan beri Adventizm orqali hech qanday muhim haqiqat ilgari surilmagan. Agar siz bu da’voga shubha qilsangiz, unda nima uchun u noto‘g‘ri ekanini ko‘rsating.

The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.

Millerchilar Doniyor ikkinchi bobini tushunishda to‘g‘ri edilar, biroq ularning tushunchasi cheklangan edi. Adventizm hech qachon Millerchilar tushunchasidan nariga o‘tmadi. Bugun Doniyor kitobining ikkinchi bobida tasvirlangan barcha sakkizta shohlikni ko‘rish mumkin, xuddi Doniyorning Navuxadnazar tushining sirini anglash uchun ibodat qilganining ramziy ma’nosini ham ko‘rish mumkin. O‘sha sir yakuniy bashoratli sirni anglatadi (barcha payg‘ambarlar oxirgi kunlarni ko‘rsatmoqdalar), va oxirgi bashoratli sir — Yuhanno “Iso Masihning Vahiyi” deb ta’riflaydigan narsadir. Bu sir “vaqt yaqin bo‘lganda”, sinov muddati yopilishidan sal oldin muhrdan ochiladi, va ko‘rishni tanlaganlar uchun bu sir hozir ochib borilmoqda.

The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.

Doniyor kitobidagi “kundalik” haqidagi Milleritlar tushunchasi ilhom orqali to‘g‘ri deb tasdiqlangan edi, biroq 1901-yilga kelib Adventizm o‘sha asosiy haqiqatni rad etish jarayonini boshladi, va 1930-yillarga borib Adventizm yana eski protestant qarashiga qaytdi; bu qarashga ko‘ra, “kundalik” Masihning ma’bad xizmatining qandaydir jihatini ifodalaydi. Bashorat Ruhi aytishicha, o‘sha shaytoniy qarash “osmondan quvilgan farishtalar”dan kelib chiqqan. Bugun “kundalik” haqidagi to‘g‘ri Milleritlar qarashi nafaqat butparastlikning ramzi, balki haqiqatni sevmaydiganlar ustiga kuchli adashishni keltiradigan Adventizm isyonining ham ramzi ekani ko‘rinadi.

The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.

Millerchilar yigirma uch yuz yilning tugashiga oid to‘g‘ri sanaga yo‘naltirildilar, va Buyuk Umidsizlikdan darhol keyin Adventizm ushbu bashorat bilan bog‘liq ortib borayotgan nurni tan oldi; biroq 1856-yildan 1863-yilgacha, hatto ayni shu kungacha ham, ularning “yetti vaqt”ni rad etishlari tufayli, ular o‘zlari markaziy ustun va poydevor deb da’vo qiladigan ta’limotdan kelib chiqadigan hech qanday ilgarilab boruvchi nurni ko‘rmadilar. Bugun “yetti vaqt”ni (ko‘rishga tayyor bo‘lganlar uchun) yigirma uch yuz yillik bashoratning har bir vaqt davri bilan bevosita bog‘liq ekanligi ko‘rish mumkin.

The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.

Dastlabki qirq to‘qqiz yil yerning har yettinchi yilda dam olishi siklini ifodalaydi; bu sikl yetti marta takrorlanadi. To‘rt yuz to‘qson yil nafaqat qadimgi Isroil uchun sinov muddatini bildiradi, balki yerning dam olinishiga yo‘l qo‘yish haqidagi amrga qarshi isyonning necha yil davom etishini ham ko‘rsatadi; toki yer dam olishdan mahrum qilingan jami yetmish yil to‘plansin (aynan shu isyon uchun asirlik davri ham shudir). Masih ahdni tasdiqlagan hafta xochgacha bo‘lgan uch yarim yil va xochdan keyingi uch yarim yil asosida tuzilgan. O‘sha haftada Masih barcha insonlarni O‘ziga to‘playotgan edi, chunki U: “Agar Men yerdan ko‘tarilsam, barcha insonlarni O‘zimga tortaman”, degan edi.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.

> Endi bu dunyoning hukmi bo‘lmoqda; endi bu dunyoning hokimi quvib chiqariladi. Men esa, agar yerdan ko‘tarilsam, barcha insonlarni O‘zimga tortaman. Yuhanno 12:31, 32.

The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.

Masih ahdni tasdiqlab, odamlarni O‘ziga yig‘gan ikki ming besh yuz yigirma kun, Xudo ahdining mojarosi tufayli O‘zining isyonkor xalqini tarqatib yuborgan ikki ming besh yuz yigirma yilni ifodalaydi. Isroilning shimoliy shohligiga qarshi ijro etilgan “yetti vaqt” miloddan avvalgi 723-yilda boshlangan va 1798-yilda tugagan ikki ming besh yuz yigirma yillik tarqalishni ifodalagan. 538-yil bu ikki davrni ajratib turadi va ketma-ket keluvchi ikki ming ikki yuz oltmishtalik ikki davrni hosil qiladi. Birinchi davr butparastlik tomonidan muqaddas maskan va lashkarning oyoq osti qilinishini, ikkinchisi esa papalik tomonidan amalga oshirilgan oyoq osti qilinishni ifodalaydi.

The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.

Miloddan avvalgi 677-yilda boshlangan va 1844-yilda yakunlangan janubiy shohlikka qarshi ikki ming besh yuz yigirma yillik “yetti zamon” 1844-yil 22-oktabrda nihoyasiga yetdi. U ahdning laʼnatining timsolidir va Poklanish kunida chalinishi lozim bo‘lgan yubiley karnayining sadosi bilan yakun topdi. 1844-yil 22-oktabrda boshlangan antitipik Poklanish kuni bir vaqt davrini ifodalaydi. Bu Tergov hukmi davridir va o‘sha vaqt davri mobaynida yetti muqaddas sikli bilan bog‘liq yubiley karnayi chalinishi kerak edi.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Lekin yettinchi farishtaning ovozi eshitiladigan kunlarda, u karnay chalishni boshlaganida, Xudoning siri tamom bo‘lur; bu haqda U O‘z qullari bo‘lgan payg‘ambarlarga xushxabar bergan edi. Vahiy 10:7.

The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.

1844-yil 22-oktabrda boshlangan yettinchi Karnayning chalinishi, Levilar kitobining yigirma beshinchi bobida bayon etilgan muqaddas yettilik aylanishining Yubiley Karnayini ifodalaydi. Millerchilar, oxir-oqibat, ikki ming uch yuz yillik bashoratning sanasini belgilashda haq edilar, va Adventizm Buyuk Hafsalasi Pir Bo‘lishdan so‘ng darhol uning yanada ko‘prog‘ini anglab yetdi, ammo bugun Millerning ikki ming uch yuz yillik davrga oid “javohiri” o‘n baravar yorqinroq porlamoqda. Ikki ming uch yuz yillik davr ichida ifodalangan yetti davrning har bir bashoratli xususiyati, Levilar kitobining yigirma beshinchi va yigirma oltinchi boblaridagi ikki ming besh yuz yigirma yil (“yetti marta”) bilan bevosita bashoratli bog‘liqlikka egadir.

The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.

Millerchilar murtad protestantizm va katolitsizmning “xalqingning talonchilari” bo‘lib, “o‘zlarini yuksaltirganlar” va “yiqilganlar” Antiox Epifanesning ramzi, degan da’vosini rad etdilar va bunda ular haq edilar. Ular Xudoning bashoratli Kalomida “vahiy(ni) tasdiqlagan xalqingning talonchilari” sifatida noma’lum va tarixiy jihatdan ahamiyatsiz bo‘lgan, vahiyni tasdiqlagan qandaydir bir suriyalik shoh emas, balki Rim tasvirlanganini bilardilar va bu haqiqatni himoya qildilar.

Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.

Bugungi kunda Adventist ilohiyotchilar “sening xalqingning qaroqchilari”ni Antiox Epifanes deb ta’lim bermoqdalar. Bugungi kunda Milleritlar tarixida chetlab o‘tilayotgan avvalgi ahd xalqining vahiy(ni) anglamaganini va anglay olmaganini ifodalagan dalil (bu esa “sening xalqingning qaroqchilari”ni to‘g‘ri tushunish orqali tasdiqlanadi) yana bir bor, yana chetlab o‘tilayotgan avvalgi ahd xalqi tomonidan takrorlanmoqda.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Vahiy bo‘lmagan joyda xalq halok bo‘lur; ammo qonunni saqlovchi baxtlidir. Hikmatlar 29:18.

The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.

Millerchilar to‘g‘ri ta’lim berganlarki, Levilar yigirma oltinchi bobidagi ikki ming besh yuz yigirma yil (“yetti vaqt”) Muqaddas Kitobdagi eng uzoq va oxirgi vaqt haqidagi bashorat edi, biroq Laodikeyachilik Adventizmi 1863-yilda o‘sha “javohir”ni rad etdi, va bugun esa, (ko‘rishni istaganlar uchun), nafaqat Millerchilar “yetti vaqt”ni Muqaddas Kitobdagi eng uzoq vaqt bashorati sifatida to‘g‘ri aniqlaganlari, balki “la’nat”, ya’ni Xudoning g‘azabi, Isroilning ham shimoliy, ham janubiy shohliklariga qarshi ijro etilganini ham ko‘rish mumkin.

Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.

Bugun Doniyor kitobi (boshqa payg‘ambarlar singari) murojaat qiladigan o‘sha ikki g‘azabning tegishli xulosalari Masih Millerit ma’badini barpo etgan qirq olti yillik davrning ikki tayanchi (boshi va oxiri) ekani ko‘rinib turibdi; bu, Muso sahrodagi chodirni barpo etish bo‘yicha ko‘rsatmalarni olish uchun tog‘da bo‘lgan qirq olti kun orqali oldindan timsollangan edi; shuningdek, Hirodning ma’badni qayta qurishiga sarflangan qirq olti yil orqali ham, farziylar Masih bilan savdogarlar va sarroflar tomonidan “vayron qilingan” ma’badni poklash orqali Uni “tiriltirish” haqida, va yana qirq olti xromosoma bilan yaratilgan Uning insoniy ma’badining tirilishi haqida qilgan suhbatida tilga olganlaridek, timsollangan edi. Bugun Milleritlarning poydevor haqiqatlari har qachongidan ham to‘g‘ridir, ammo endi ular o‘n baravar chuqurroqdir.

Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.

Bugun ko‘rishga tayyor bo‘lganlar uchun shuni ko‘rish mumkinki, Masih Doniyor kitobining sakkizinchi bobi, o‘n uchinchi oyatida O‘zini Palmoniy (Ajib Sanovchi yoki Sirlarning Sanovchisi) sifatida tanishtirganida, U ikki ming uch yuz yillik davrni ifodalovchi bir vahiy bilan ikki ming besh yuz yigirma yillik davrni ifodalovchi boshqa bir vahiy o‘rtasidagi bog‘liqlikni ko‘rsatayotgan edi. Ushbu ikki bashoratli davrning o‘zaro munosabati anglab yetilganda, ularning bevosita papalik hukmronligining bir ming ikki yuz oltmish yili bilan bog‘liq ekani, bu esa o‘z navbatida Doniyor o‘n ikkinchi bobdagi bir ming ikki yuz to‘qson yil hamda o‘sha bobdagi bir ming uch yuz o‘ttiz besh yil bilan ham bog‘liq ekani ko‘rinadi.

The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.

Doniyorning sakkizinchi bobining o‘n uchinchi va o‘n to‘rtinchi oyatlaridagi ikki vahiy bilan bog‘liq bo‘lgan bashoratli davrlarning bundan ham ko‘proq bevosita aloqalari bor, ammo ular faqat ko‘rishni istaganlar tomonidan tan olinadi. Ammo bugun, ikki vahiy orqali bir joyga jamlangan barcha vaqt davrlarining aloqalaridan tashqari, Palmoni ismining vahyi ham mavjuddir (Ajib Sanovchi yoki Sirlarning Sanovchisi). Millerchilar bu ikki oyat borasida haq edilar, ammo cheklangan edilar; bugun esa Adventizm shunchaki to‘liq va mutlaq zulmat ichidadir.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.

> Hayratda qolinglar va taajjublaninglar; faryod qilinglar va dod solinglar: ular mastdirlar, ammo sharobdan emas; ular gandiraklaydilar, ammo kuchli ichimlikdan emas. Chunki Egamiz ustingizga qattiq uyqu ruhini yog‘dirgan va ko‘zlaringizni yumgan; payg‘ambarlarni va boshliqlaringizni, ya’ni ko‘ruvchilarni U qoplagan. Va barchaning vahiyi sizlar uchun muhrlangan kitobning so‘zlari kabi bo‘lib qoldi; uni bilimli kishiga berib: “Iltimos, buni o‘qib bering”, deydilar; u esa: “O‘qiy olmayman, chunki u muhrlangandir”, deydi. So‘ng kitob ilmsiz kishiga berilib: “Iltimos, buni o‘qib bering”, deyiladi; u esa: “Men ilmsizman”, deydi. Ishayo 29:9–12.

Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.

Oqsoqol Vayt Uilyam Millerga Vahiy kitobi borasida “buyuk nur” berilganini ta’kidlaydi, biroq uning Vahiyning o‘n ikkinchi, o‘n uchinchi, o‘n yettinchi va o‘n sakkizinchi boblari haqidagi tushunchasi, sodda qilib aytganda, to‘g‘ri emas edi. Bu noto‘g‘ri tushunchalar ikki muqaddas jadvalda ifodalanmagan, ammo Vahiy kitobining to‘qqizinchi bobidan ifodalangani shuki, Islom uchta Vay orqali ifodalangan “javohir”dir.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> “Voizlar ham, xalq ham Vahiy kitobiga sirli va Muqaddas Yozuvlarning boshqa qismlariga qaraganda kamroq ahamiyatli narsa sifatida qarab kelgan. Ammo men ko‘rdimki, bu kitob haqiqatan ham oxirgi kunlarda yashashi lozim bo‘lganlar uchun alohida foyda maqsadida berilgan vahiy bo‘lib, ularga o‘zlarining haqiqiy mavqeini va burchini aniqlashda yo‘l ko‘rsatish uchundir. Xudo William Millerning ongini bashoratlarga qaratdi va unga Vahiy kitobi haqida ulkan nur berdi.” Early Writings, 231.

The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.

Opa-singil Uayt xonimning yozuvlaridagi “buyuk nur” iborasi juda ko‘p narsani anglatadi. Miller Vahiy kitobidagi jamoatlar, muhrlar va karnaylarni tushungan edi, chunki muqaddas farishtalar bu mavzularda “uning ongini yo‘naltirgan” edilar. Millerga berilgan “buyuk nur” ikki muqaddas lavhada ifodalangan edi, va “buyuk nur” bo‘lgan ta’limot haqiqatlari uning tushida “javohirlar” sifatida ko‘rsatilgan edi. Adventizmga o‘sha “buyuk nur” berildi va u 1863-yildan boshlab uni soxta javohirlar bilan yopib qo‘ya boshladi. “Nur” tamoyili shundan iboratki, “nur” Masih insonni yoki bir xalqni hukm qilishda foydalanadigan narsadir.

Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.

“Nur” nafaqat bir xalqni hukm qiladi, balki ular qarshilik ko‘rsatmaganlarida ega bo‘lishlari mumkin bo‘lgan “nur” ham shunday qiladi (bunga ko‘plab misollardan faqat biri sifatida 1856-yildagi holatni keltirish mumkin). “Nur” bilan bog‘liq bo‘lgan boshqa xususiyat shundaki, rad etilgan “nur” unga muvofiq darajadagi zulmatni hosil qiladi. Adventizm Xudo tomonidan Millerga berilgan va Adventizmning poydevorlarini ifodalovchi “buyuk nur”ni rad etdi hamda yashirdi.

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

> “Yuzaning ostini ko‘radigan, barcha insonlarning qalblarini o‘qiydigan Zot “buyuk nur”ga ega bo‘lganlar haqida shunday deydi: “Ular o‘zlarining axloqiy va ruhiy ahvoli tufayli na iztirob chekmoqda, na dahshatga tushmoqda.” Ha, ular o‘z yo‘llarini o‘zlari tanladilar, va ularning joni o‘z jirkanchliklaridan zavqlanadi. “Men ham ularning adashishlarini tanlayman va qo‘rqqan narsalarini boshlariga keltiraman; chunki Men chaqirganimda, hech kim javob bermadi; Men so‘zlaganimda, ular quloq solmadilar; balki Mening ko‘zlarim oldida yomonlik qildilar va Men xush ko‘rmagan narsani tanladilar.” “Xudo ularga kuchli adashishni yuboradi, toki ular yolg‘onga ishonsinlar”, chunki ular “najot topishlari uchun haqiqat sevgisini qabul qilmadilar”, “balki nohaqlikdan zavq oldilar.” Ishayo 66:3, 4; 2 Salonikaliklarga 2:11, 10, 12.

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

> “Samoviy Ustoz so‘radi: ‘Aqlni bundan ham kuchliroq qanday aldanish yo‘ldan urishi mumkin: go‘yo siz to‘g‘ri poydevor ustiga qurayotganingizni va Xudo ishlaringizni qabul qilayotganini da’vo qilasiz, holbuki aslida ko‘p narsalarni dunyoviy siyosatga muvofiq amalga oshirib, Yahovaga qarshi gunoh qilmoqdasiz. Oh, bu buyuk bir aldovdir, maftunkor bir xayoldir; bir paytlar “haqiqatni bilgan” kishilar taqvodorlikning shaklini uning ruhi va qudrati deb adashtirganlarida; o‘zlarini boy, mol-dunyoga to‘lib-toshgan va hech narsaga muhtoj emasmiz, deb hisoblaganlarida, holbuki aslida ular hamma narsaga muhtojdirlar.’” Testimonies, 8-jild, 249, 250.

Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.

1856 yilda Adventizm aylanib qolgan Laodikeya bir zamonlar “buyuk nur” berilgan, ammo Ikkinchi Salonikaliklardagi “kuchli aldov”ni qabul qilish taqdiriga mahkum bo‘lgan kishilarni ifodalaydi; shu bilan birga, ular qalbaki tangalar va javohirlarni kiritish orqali o‘zlari barpo etgan soxta poydevor Xudo tomonidan belgilangan, deb ishonadilar, holbuki, aslida u qum ustiga qurilgan poydevordir. Adventizm “buyuk nurga, buyuk dalillarga ega bo‘lgan jamoat”dir, ammo u Rabbiyning “yuborgan xabari”ni rad etgan “jamoat” bo‘lib, shundan beri “eng asossiz da’volar, yolg‘on taxminlar va yolg‘on nazariyalar”ni qabul qilib kelmoqda.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.

> Muqaddas qilinmagan xizmatchilar o‘zlarini Xudoga qarshi saf torttirmoqdalar. Ular bir nafasning o‘zida ham Masihni, ham bu dunyoning xudosini madh etmoqdalar. Ular go‘yoki Masihni qabul qilayotgandek da’vo qilsalar-da, Barabbasni bag‘riga bosadilar va o‘z amallari bilan: “Bu Odamni emas, Barabbasni”, deydilar. Bu satrlarni o‘qiganlarning barchasi ogoh bo‘lsin. Shayton nimalarga qodir ekanligi haqida maqtanib qo‘ygan. U Masih O‘z jamoatida mavjud bo‘lishini ibodat qilgan birlikni parchalashni o‘ylaydi. U deydi: “Men chiqib boraman va imkon topsam, alday oladiganlarni aldash, tanqid qilish, hukm qilish va soxtalashtirish uchun yolg‘onchi ruh bo‘laman”. Yolg‘on va soxta guvohlikning o‘g‘li “katta nurga”, katta dalillarga ega bo‘lgan jamoat tomonidan qabul qilinsin, shunda o‘sha jamoat Rabbiy yuborgan xabarni rad etib, eng nomaqbul da’volarni, yolg‘on taxminlarni va soxta nazariyalarni qabul qiladi. Shayton ularning nodonligidan kuladi, chunki u haqiqat nima ekanini biladi.

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> “Ko‘plar minbarlarimizda qo‘llarida soxta bashorat mash’alasi bilan turadilar; u shaytonning jahannamiy mash’alasidan yoqib olingandir. Agar shubha va imonsizlik e’zozlansa, o‘zlarini shuncha narsani bilamiz deb o‘ylaydigan xalq orasidan sodiq xizmatkorlar olib tashlanadi. Masih shunday dedi: ‘Agar sen, hech bo‘lmaganda shu kuningda, tinchligingga oid narsalarni bilganingda edi! Ammo endi ular ko‘zlaringdan yashirilgandir.’”

> “Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

> “Shunga qaramay, Xudoning poydevori mustahkam turibdi. Rabbiy O‘zinikilarni biladi. Muqaddas qilingan xizmatchining og‘zida hiyla bo‘lmasligi kerak. U kundek oshkora, har qanday yovuzlik dog‘idan xoli bo‘lishi lozim. Muqaddas qilingan xizmat va matbuot bu qaysar avlod uzra haqiqat nurini chaqnatuvchi bir qudrat bo‘ladi. Nur, birodarlar, bizga ko‘proq nur kerak. Siyonda karnay chaling; muqaddas tog‘da ogohlantiruvchi nido yangrang. Rabbiy lashkarini, muqaddas qilingan yuraklar bilan, Rabbiy O‘z xalqiga nima deyishini eshitish uchun to‘plang; chunki U eshitishni istaganlarning barchasi uchun nurni ko‘paytirdi. Ular qurollansinlar, jihozlansinlar va jangga—qudratlilarga qarshi Rabbiyga yordam berishga—chiqsinlar. Xudoning O‘zi Isroil uchun jang qiladi. Har bir yolg‘onchi til jim qilinadi. Farishtalarning qo‘llari tuzilayotgan aldovchi makr-hiylalarni ag‘daradi. Shaytonning istehkomlari hech qachon g‘alaba qozonmaydi. G‘alaba uchinchi farishtaning xabariga hamroh bo‘ladi. Rabbiy lashkarining Sarkardasi Yerixo devorlarini qulatganidek, Rabbiy amrlariga itoat qiluvchi xalq ham g‘alaba qiladi, va qarshi turgan barcha kuchlar mag‘lub etiladi. Osmon tomonidan yuborilgan xabar bilan ularning oldiga kelgan Xudoning xizmatchilaridan birorta jon nolimasin. Endi ularning aybini qidirib, ‘Ular haddan tashqari qat’iy; ular juda qattiq gapiradilar’, demanglar. Ular qattiq gapirishlari mumkin; ammo bunga ehtiyoj yo‘qmi? Agar tinglovchilar Uning ovoziga yoki Uning xabariga quloq solmasalar, Xudo ularning quloqlarini shang‘illatib yuboradi. U Xudoning kalomiga qarshilik ko‘rsatuvchilarni fosh qiladi.”

> “Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

> “Shayton xalq sifatida oramizga bizni fosh etib, koyib-tanbeh beradigan va xatolarimizni tark etishga da’vat etadigan hech narsa kirib kelmasligi uchun mumkin bo‘lgan har bir chorani ko‘rdi. Ammo Xudoning sandig‘ini ko‘tarib yuradigan bir xalq bor. Ba’zilar oramizdan chiqib ketadilar va endi sandiqni ko‘tarmaydilar. Lekin bular haqiqatga to‘sqinlik qiladigan devorlar qura olmaydilar; chunki u oxirigacha oldinga va yuksalib boradi. O‘tmishda Xudo odamlarni ko‘targan va hozir ham U O‘z amrini bajo keltirishga tayyor, qulay fursatni kutayotgan odamlarga ega — shunday odamlarki, ular qorishmasi pishitilmagan loy bilan suvagan devorlarday bo‘lgan cheklovlardan o‘tib ketadilar. Xudo O‘z Ruhini odamlar ustiga qo‘yganda, ular ish boshlaydilar. Ular Egamizning kalomini e’lon qiladilar; ular ovozlarini karnay kabi ko‘taradilar. Haqiqat ularning qo‘lida kamaymaydi ham, o‘z qudratini yo‘qotmaydi ham. Ular xalqqa uning gunohlarini, Yoqub xonadoniga esa uning ayblarini ko‘rsatadilar.” Testimonies to Ministers, 409–411.

To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.

“Doimiy”ning shaytoniy ramzini Masihning ramzi deb tan olish, “Masihni ham, bu dunyoning xudosini ham bir nafasda madh etish” demakdir. Ular go‘yoki Masihni qabul qilayotganlarini da’vo qilsalar-da, Barabbani quchoqlaydilar va o‘z amallari bilan: “Bu Odam emas, balki Barabba”, deydilar. Millerning tushida “javohirlar” sifatida tasvirlangan haqiqatlar, shuningdek ikki muqaddas lavhada grafik tarzda ko‘rsatilgan haqiqatlar, Millerga berilgan va adventizm rad etgan “buyuk nur”dir.

They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.

Ular Masihni shaytoniy bir ramz bilan ulug‘layotganliklarini da’vo qiladilar va o‘zlari Xudoning poydevori ustida turibmiz, deb aytadilar, holbuki bu soxta bir poydevor bo‘lib, o‘sha nuqsonli aqidaviy tuzilma ustida turishni tanlaganlarning barchasini kuchli adashish ichiga olib kiradi. Quyosh ostida yangi hech narsa yo‘q, va zamonaviy Isroil shunchaki qadimgi Isroilning bashoratli izlaridan yurmoqda.

> “One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?

> «Bir masala jonimni ezadi: Xudoning sevgisining buyuk darajada yetishmasligi, bu sevgi nur va haqiqatga uzluksiz qarshilik ko‘rsatish oqibatida yo‘qolgan, shuningdek, faol mehnat bilan band bo‘lgan, dalil ustiga dalil to‘planib turganiga qaramay, Xudo yuborgan xabarning ishiga qarshi ta’sir ko‘rsatgan kishilarning ta’siri tufayli ham yo‘qolgan. Men ularni yahudiy xalqiga ishora qilib so‘rayman: Birodarlarimizni ko‘r-ko‘rona qarshilikning o‘sha yo‘lidan, sinov muddatining ayni oxirigacha o‘tib ketishlariga yo‘l qo‘yaylikmi? Agar qachondir bir xalqga sukut saqlamaydigan, kechayu kunduz faryod qiladigan, Xudo bergan ogohlantirishlarni jar soladigan haqiqiy va sodiq soqchilar zarur bo‘lgan bo‘lsa, bu — Yettinchi kun adventistlaridir. Buyuk nurga ega bo‘lgan, muborak imkoniyatlardan bahramand etilgan, Kafarnahum singari imtiyoz jihatidan osmonga ko‘tarilganlar, berilgan nurning buyukligiga monand zulmatga undan foydalanmaganliklari sababli tashlab qo‘yiladilarmi?»

> “I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.

> “Umumiy Konferensiyaga to‘planadigan birodarlarimizga Laodikeyaliklarga berilgan xabarga quloq solishlarini iltijo bilan so‘ramoqchiman. Ularning ko‘rlik holati naqadar dahshatlidir! Bu mavzu sizlarning e’tiboringizga qayta-qayta havola etildi, ammo ruhiy ahvolingizdan noroziligingiz islohotni amalga oshirishga yetarli darajada chuqur va iztirobli bo‘lmadi. ‘Sen aytursan: Men boyman, boyib ketganman va hech narsaga muhtoj emasman; ammo o‘zingning badbaxt, ayanchli, kambag‘al, ko‘r va yalang‘och ekaningni bilmaysan.’ O‘z-o‘zini aldash aybi jamoatlarimiz ustidadir. Ko‘plarning diniy hayoti yolg‘ondir.” Manuscript Releases, 16-jild, 106, 107.

“Capernaum” was the city which Jesus chose as his own city.

“Kapernahum” Iso O‘zi uchun O‘z shahri sifatida tanlagan shahar edi.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “Qafarnahumda Iso O‘zining u yoqdan bu yoqqa qilgan safarlari orasidagi oraliqlarda istiqomat qilar edi va u ‘O‘z shahri’ sifatida tanila boshladi. U Jalila dengizi bo‘yida va go‘zal Gennesaret tekisligining chegaralari yaqinida, agar aynan uning o‘zida bo‘lmasa ham, joylashgan edi.” The Desire of Ages, 252.

Christ chose Capernaum as he had chosen Jerusalem of old.

Masih qadimda Quddusni tanlaganidek, Kafarnahumni ham tanladi.

> And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.

> O‘g‘liga esa Men bir qabilani beraman, toki xizmatkorim Dovud Mening oldimda, Men O‘z nomimni qo‘yish uchun tanlagan shahar — Quddusda, doimo bir chiroqqa ega bo‘lsin. 3 Shohlar 11:36.

Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.

Masih 1844-yilda Adventizmni O‘zining shahri etib tanladi, va 1863-yilga kelib, Adventizm Laodikeyadagi qulaylik va farovonlikning timsoli bo‘lgan “Yerixo” shahrini qayta barpo etdi. Qadimgi Isroil bilan qanday bo‘lgan bo‘lsa, zamonaviy Isroil bilan ham xuddi shundaydir. Adventizm o‘zini Xudoning maxsus shahrining fuqarolari deb hisoblaydi, biroq ular fuqarolikning dalilini ta’minlaydigan “ulug‘ nur”ni rad etdilar. Eli, Xofni va Finxas zamonidagi Shilo kabi, Adventizm ham o‘zlariga qabul qilish imkoniyati berilgan “ulug‘ nur”ga ko‘ra hukm qilinadi.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Xudoning farzandlarimiz deb e’tirof etuvchilar orasida qanchalar oz sabr-toqat namoyon etilgan, qanchadan-qancha achchiq so‘zlar aytilgan, e’tiqodimizga mansub bo‘lmaganlarga qarshi qanchalar qoralovlar yangragan. Ko‘plar boshqa jamoatlarga mansub bo‘lganlarga buyuk gunohkorlardek qaraganlar, holbuki Rabbiy ularga bunday qaramaydi. Boshqa jamoatlar a’zolariga shunday nazar bilan qaraydiganlar Xudoning qudratli qo‘li ostida o‘zlarini kamtar tutishga muhtojdirlar. Ular hukm qilayotgan kishilar juda oz nurga, juda kam imkoniyat va imtiyozlarga ega bo‘lgan bo‘lishlari mumkin. Agar ular bizning jamoatlarimizdagi ko‘plab a’zolar ega bo‘lgan nurga ega bo‘lganlarida edi, ular ancha yuqori sur’atda ildamlagan bo‘lur edilar va o‘z e’tiqodlarini dunyoga yaxshiroq namoyon etgan bo‘lur edilar. O‘z nuri bilan maqtanib, ammo unda yurmaydiganlar haqida Masih shunday deydi: ‘Lekin Men sizlarga aytaman: hukm kunida Tir va Sidonning holi siznikidan ko‘ra yengilroq bo‘ladi. Va sen, Kapernaum [katta nurga ega bo‘lgan Yettinchi kun Adventistlari], osmongacha ko‘tarilgan [imtiyoz jihatidan] bo‘lsang-da, do‘zaxgacha tushirilursan; chunki senda qilingan qudratli ishlar Sado‘mda qilinganida edi, u shu kungacha saqlanib qolgan bo‘lur edi. Lekin Men sizlarga aytaman: hukm kunida Sado‘m yurtining holi senikidan ko‘ra yengilroq bo‘ladi.’ O‘sha paytda Iso javob berib dedi: ‘Senga shukr qilaman, ey Ota, osmonu yerning Rabbisi, chunki Sen bu narsalarni dono va farosatli [o‘z nazarlarida] kishilardan yashirib, go‘daklarga ayon qilding.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “‘Endi esa, sizlar bu ishlarning hammasini qilganingiz uchun, deydi Egamiz, Men sizlarga erta turib gapirdim, so‘zladim, ammo sizlar quloq solmadingizlar; Men sizlarni chaqirdim, ammo sizlar javob bermadingizlar; shuning uchun Men O‘z nomim bilan atalgan, sizlar ishonch bog‘lagan bu uyga hamda sizlarga va ota-bobolaringizga bergan bu joyga, Shilo‘ga qilganim kabi qilaman. Va Men butun Efrayim zurriyotini quvib chiqarganimdek, sizlarni ham O‘z huzurimdan quvib tashlayman.’”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> “Rabbiy oramizda ulkan ahamiyatga ega muassasalarni barpo etgan, va ular dunyoviy muassasalar boshqarilgandek emas, balki Xudoning tartibiga ko‘ra boshqarilishi lozim. Ular Uning ulug‘vorliginigina ko‘zlab boshqarilishi kerak, toki har qanday yo‘l bilan halok bo‘layotgan jonlar qutqarilsin. Xudoning xalqiga Ruhning guvohliklari kelgan, ammo ko‘plar tanbehlar, ogohlantirishlar va maslahat-e’tiborlarga quloq solmagan.”

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “‘Endi buni eshitinglar, ey ahmoq va aqlsiz xalq; ko‘zlari bor, ammo ko‘rmaydi; quloqlari bor, ammo eshitmaydi: Mendan qo‘rqmaysizlarmi? — deydi Egamiz. Huzurimda titramaysizlarmi? Men dengiz uchun qumni abadiy chegara qilib qo‘yganman, u undan o‘ta olmaydi; uning to‘lqinlari g‘alayon qilsa ham, bas kela olmaydi; shovullasa ham, undan oshib o‘ta olmaydi. Ammo bu xalqning yuragi bosh tortuvchi va isyonkordir; ular bosh tortib, ketib qolganlar. Ular yuraklarida ham: Endi Egamiz Xudoyimizdan qo‘rqaylik, U o‘z mavsumida erta va kech yomg‘irni berur, o‘rimning belgilangan haftalarini biz uchun saqlar, demaydilar. Gunohlaringiz bularni sizlardan qaytardi, gunohlaringiz esa yaxshiliklarni sizlardan to‘sib qo‘ydi.... Ular yetimning da’vosini, haqiqat yuzaga chiqishi uchun bo‘lgan da’voni ko‘rmaydilar, shunday bo‘lsa-da ravnaq topadilar; kambag‘alning huquqini esa hukm qilmaydilar. Bular uchun Men jazo bermaymanmi? — deydi Egamiz. Shunday xalqdan jonim qasos olmaydimi?’”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “Egamiz shunday deyishga majbur bo‘ladimi: ‘Sen bu xalq uchun ibodat qilma, ular uchun na faryod va na duo ko‘targin, menga shafoat ham qilma; chunki Men seni eshitmayman’? ‘Shuning uchun yomg‘irlar tiyib qo‘yildi, va keyingi yomg‘ir bo‘lmadi.... Endi shu vaqtdan boshlab Menga nido qilib: Ey Otam, Sen yoshligimning yo‘lboshchisisan, demaysanmi?’” Review and Herald, August 1, 1893.

We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.

Keyingi maqolada Vahiy kitobi borasida Uilyam Millerga berilgan “buyuk nur” haqidagi mulohazamizni davom ettiramiz.

> “When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.

> “Masih dunyoga haqiqiy dinni namoyon etish va insonlarning qalbi hamda xatti-harakatlarini boshqarishi lozim bo‘lgan tamoyillarni yuksaltirish uchun kelganida, soxtalik shunchalik chuqur ildiz otgan ediki, shuncha buyuk nurga ega bo‘lganlar endi nurni anglamay qo‘ygan va an’anani haqiqat uchun topshirishga hech qanday moyillik ko‘rsatmagan edilar. Ular samoviy Ustozni rad etdilar, o‘z urf-odatlari va o‘zlari o‘ylab topgan narsalarni saqlab qolish uchun ulug‘vorlik Rabbiysini xochga mixladilar. Xuddi o‘sha ruh bugun ham dunyoda namoyon bo‘lmoqda. Odamlar haqiqatni tekshirib ko‘rishga qarshilik qiladilar, toki ularning an’analari bezovta qilinmasin va yangi bir tartib joriy etilmasin. Insoniyatda adashishga doimiy moyillik mavjud, va odamlar tabiatan insoniy g‘oyalar hamda bilimni haddan tashqari ulug‘lashga moyildirlar, holbuki ilohiy va abadiy narsalar na anglanadi, na qadrlanadi.” Counsels on Sabbath School Work, 47.

Back to Articles