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# Laodicea - Number One

Laodikiya — Birinchi raqam

Isaiah’s Prophecy of Doom for the Valley of Vision

Ishayoning Vahiy vodiysi uchun halokat haqidagi bashorati

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Jeff Pippenger

Published

August 14, 2023

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> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.

> Vahiy vodiysiga oid yuk. Senga endi nima bo‘ldiki, butunlay tomlarga chiqib ketding? Ey g‘ala-g‘ovurga to‘la, shovqin-suronga botgan shahar, shodiyon shahar! Sening o‘ldirilganlaring qilich bilan o‘ldirilmagan, jangda halok bo‘lmagan. Barcha hukmdorlaring birgalikda qochib ketdilar, ular kamonchilar tomonidan bog‘lab qo‘yildilar; senda topilganlarning hammasi birga bog‘lab qo‘yildi, garchi ular uzoqqa qochgan bo‘lsalar ham. Shuning uchun men dedim: Mendan yuz o‘giringlar; men achchiq-achchiq yig‘layman, xalqim qizining vayron bo‘lgani sababli meni ovutishga urinmanglar. Chunki Vahiy vodiysida Sarvar, lashkarlar Egasi bo‘lgan Xudovand tomonidan bu kun kulfat, oyoq osti qilinish va sarosima kunidir; devorlar yiqitilmoqda, tog‘larga faryod ko‘tarilmoqda. Ishayo 22:1–5.

In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.

Ishayo kitobida “yuk” so‘zi o‘n sakkiz marta uchraydi. Bu ishoralarning o‘n biri halokat haqidagi bashoratlarni bevosita anglatadi, qolgan yetti ishora esa yelkada ko‘tariladigan yukni bildiradi. “Yuk” deb tarjima qilingan ishoralardan faqat bittasi yelkada ko‘tariladigan narsani anglatishi bilan birga, ayni paytda halokat haqidagi bashorat hamdir. Men ko‘tariladigan narsani bildiruvchi, biroq halokat bashorati ham bo‘lgan ibroniycha so‘zga oid ana shu bitta ishorani ko‘rib chiqmoqchiman; shu bois biz bu ma’lumotlarga keyinroq qaytmasak ham, farqni boshidanoq belgilab qo‘ymoqdaman.

The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.

Bu bob “vahiy vodiysi”ning ta’rifi haqida mavhum emas, chunki u “Dovud shahri”, shuningdek “Quddus” deb aniqlab berilgan. Vahiy vodiysi Doniyor o‘n birinchi bobining oxirgi olti oyati tarixida Laodikiyadagi Adventizmga ishoradir. Ishayo bu halokatning manzarasini yigirmanchi bobda ifodalangan tarix orqali belgilagan bo‘lib, unda Ashshur shohining Ashdod deb atalgan Misrdagi bir shaharni egallash uchun Tartan ismli harbiy sarkardani yuborgan va dunyoni bosqichma-bosqich zabt etib borgan tarixi tasvirlanadi.

The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.

Yakshanba qonuni Doniyor o‘n birinchi bob qirq birinchi oyatda aniqlab berilgan bo‘lib, u Yakshanba qonuni vaqtida papalikning qo‘lidan “qutulib qoladigan” uch guruhni ko‘rsatadi.

> In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.

> Tartan Ashdodga kelgan yilda, (uni Ossuriya shohi Sargon yuborgan edi,) u Ashdodga qarshi jang qilib, uni qo‘lga oldi; o‘sha paytda Egamiz Omozning o‘g‘li Ishayo orqali shunday dedi: “Bor, belingdagi julni yechib tashla, oyog‘ingdagi poyabzalingni ham chiqar.” U shunday qildi va yalang‘och hamda yalangoyoq yurdi. Shunda Egamiz dedi: “Qulim Ishayo Misr va Habashiston ustidan alomat va hayrat bo‘lib uch yil yalang‘och va yalangoyoq yurgani kabi, Ossuriya shohi ham misrlik asirlarni va habash tutqunlarni, yosh-u qarini, yalang‘och va yalangoyoq, hatto dumba yalang‘och holda, Misrning sharmandaligi uchun olib ketadi. Shunda ular o‘zlarining umidi bo‘lgan Habashistondan va faxri bo‘lgan Misrdan qo‘rqib, uyatga qoladilar. O‘sha kuni bu orolning aholisi aytadi: ‘Mana, bizning umidimiz shunday ekan, Ossuriya shohidan qutulish uchun yordam so‘rab qochgan joyimiz shunday ekan; endi biz qanday qutulamiz?’” Ishayo 20:1–6.

The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.

Orol aholisi ko‘targan savol shundan iboratki, ular Ossuriya shohidan qanday qutulurlar? U, shuningdek, Doniyor o‘n birinchi bobda shimol shohi sifatida ham tasvirlangan.

> He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> U [shimol podshohi] ham ulug‘vor mamlakatga kiradi, va ko‘p mamlakatlar qulatiladi; ammo bular uning qo‘lidan qutulib qoladilar: Edom, Mo‘ab va Ammonga mansub farzandlarning boshliqlari. Doniyor 11:41.

In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.

Ushbu oyatda Qo‘shma Shtatlardagi yakshanba qonuni aniqlab ko‘rsatiladi va Doniyorning ushbu parchasida e’tiborga loyiq bo‘lgan ayrim nozik ma’no farqlari mavjud. Doniyor kitobining o‘n birinchi bobi qirqinchi oyatdan qirq uchinchi oyatgacha bo‘lgan ketma-ket uch oyatning barchasi “mamlakatlar”ni ko‘rsatadi. Qirqinchi oyatda sobiq Sovet Ittifoqini ifodalovchi mamlakatlar 1989 yilda papalik va Qo‘shma Shtatlar tomonidan supurib tashlandi. Zamonaviy tarixchilar bu haqiqatni tasdiqlaydilar.

Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.

Shunda qirq ikkinchi oyatda “mamlakatlar” so‘zi butun yer yuzidagi barcha mamlakatlarni ifodalashini ko‘ramiz, xuddi shimol shohi (papalik) butun dunyoni ifodalovchi Misrni zabt etganidek. Bu nozik ma’nolardan biridir. Men nazarda tutayotgan ikki nozik ma’noning boshqasi ushbu uch oyatda qirq birinchi oyatdagi, so‘ng yana qirq ikkinchi oyatdagi “qutulib qolmoq” so‘zi bilan bog‘liq. Ular ikkalasi ham “qutulib qolmoq” deb tarjima qilingan bo‘lsa-da, ibroniychada ikki xil so‘zdir. Qirq ikkinchi oyatda “qutulib qolmoq” deb tarjima qilingan ibroniycha so‘z hech qanday najot topmaslik ma’nosini bildiradi, chunki Birlashgan Millatlar Tashkilotini ifodalovchi “o‘nta shoh” o‘zlarining bir dunyo hukumatini papalik mahluqining boshqaruviga topshirishga rozi bo‘lganlarida, qutulish yo‘q — najot yo‘q.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.

> Sen ko‘rgan o‘n shox — hali podshohlik olmagan o‘n podshohdir; lekin ular mahluq bilan bir soat podshohlar sifatida hokimiyat olurlar. Bular bir fikrdadirlar va o‘z qudrati hamda kuchini mahluqqa berurlar. Bular Qo‘zi bilan urush qilurlar, va Qo‘zi ularni yengar; chunki U rabbilarning Rabbiysi va podshohlarning Podshohidir; hamda U bilan birga bo‘lganlar da’vat etilgan, tanlangan va sodiq bo‘lganlardir. Va u menga dedi: sen ko‘rgan, fohisha o‘tirgan suvlar xalqlar, olomonlar, millatlar va tillardir. Va sen mahluq ustida ko‘rgan o‘n shox, bular fohishadan nafratlanurlar, uni xarob va yalang‘och qilurlar, uning go‘shtini yeb, uni olov bilan kuydirurlar. Chunki Xudo O‘z irodasini ado etishni, o‘zaro bir fikrda bo‘lishni va Xudoning so‘zlari bajo bo‘lguncha o‘z podshohligini mahluqqa berishni ularning yuraklariga soldi. Vahiy 17:12–17.

These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.

Bu “o‘n shoh” Xudoning Kalomida qayta-qayta tilga olinadi va Ilyos haqidagi voqeada Isroil shohi Axab o‘n qabilaning boshlig‘i edi hamda u Izabelga uylangan edi. Izabel dunyoning oxiridagi papalikdir, Ilyos uchinchi farishta xabarining xabarchilaridir va Axab o‘n shohdan iborat ittifoqning boshlig‘idir. Axab yakshanba qonunining bashoratli tarixida Birlashgan Millatlar Tashkilotining yetakchisi sifatida Qo‘shma Shtatlarni ifodalaydi. Misr Ossuriya tomonidan qo‘lga olinayotgan paytda, Doniyor 11:42 dagi shimol shohi endigina o‘n shohni o‘z shohligini papalik hokimiyatiga topshirishga rozi bo‘lishga majbur qilgan bo‘ladi.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Biz so‘nggi inqirozga yaqinlashar ekanmiz, Rabbimizning vositalari orasida hamjihatlik va birlik mavjud bo‘lishi nihoyatda muhimdir. Dunyo bo‘ron, urush va nizolar bilan to‘lgandir. Biroq bir boshliq ostida — papalik hokimiyati ostida — xalq Xudoning guvohlari timsolida O‘ziga qarshi turish uchun birlashadi. Bu birlik buyuk murtad tomonidan mustahkamlanadi. U o‘z vakillarini haqiqatga qarshi kurashda birlashtirishga intilar ekan, ayni paytda uning tarafdorlarini bo‘lib tashlash va tarqatib yuborish uchun ham ish olib boradi. Rashk, yomon gumon, yomon so‘zlash uning tomonidan nizolar va kelishmovchiliklarni keltirib chiqarish uchun qo‘zg‘atiladi.” Testimonies, 7-jild, 182.

In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.

Qirq birinchi oyatda biz “qochib qutulmoq” so‘zini uchratamiz, qirq ikkinchi oyatda ham “qochib qutulmoq” so‘zi bor, ammo bular ibroniy tilidagi ikki xil so‘zdir. Qirq birinchi oyatda “qochib qutulmoq” deb tarjima qilingan so‘z sirpanchiqlik tufayli qutulib ketish ma’nosini bildiradi. Ishayo kitobining yigirmanchi bob, oltinchi oyatida “qochib qutulmoq” deb tarjima qilingan so‘z ham shu so‘zdir. “O‘sha kunda” “bu orolning aholisi” “o‘sha kunda” Doniyor 11 va Muqaddas Yozuvning yana bir necha joylarida tasvirlanganidek, dunyoni bosqichma-bosqich zabt etayotgan Ossuriyalikdan qanday qilib qochib qutula olishlari haqida so‘raydi.

In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.

Doniyorning o‘n birinchi bob, qirq birinchi oyatida papalik — yoki Doniyor uni qanday tasvirlasa, shimol shohi, yoxud Ishayo uni qanday tasvirlasa, Ossuriy — “ulug‘vor yurt”ni, ya’ni Qo‘shma Shtatlarni ifodalovchi mamlakatni zabt etayotgan paytda, aniqlab ko‘rsatilgan ikki guruh mavjud.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> U ulug‘vor diyorga ham kiradi, va ko‘p mamlakatlar qulatiladi; ammo mana bular uning qo‘lidan qutulib qoladi: Edom, Mo‘ab va Ammon o‘g‘illarining boshliqlari. Doniyor 11:41.

One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”

Bittasi ag‘dariladigan “ko‘plar”dir, boshqa guruh esa “Edom, Mo‘ab va Ammon farzandlarining boshliqlari” sifatida tasvirlanadi. Yakshanba qonuni paytida, Vahiy 18:4 hanuz Bobilda bo‘lganlarni “undan chiqib kelinglar”, deb chaqiradi.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.

> Va men osmondan yana bir ovozni eshitdim; u shunday der edi: “Ey Mening xalqim, uning ichidan chiqinglar, toki uning gunohlariga sherik bo‘lmaysizlar va uning balolaridan ulush olmaysizlar.” Vahiy 18:4.

Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.

Edom, Moab va Ammon o‘g‘illarining boshliqlari — Ishayo yigirmanchi bobda orol xalqlari umid qilganidek — sirg‘alib qutulib ketadiganlardir.

In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.

Qirq birinchi oyatda men nazarda tutayotgan boshqa ma’no nozikligi shuki, qirqinchi, qirq birinchi va qirq ikkinchi oyatlarda biz “mamlakatlar” so‘zini uchratamiz, biroq qirq birinchi oyatda bu qo‘shimcha kiritilgan so‘z bo‘lib, Doniyorning asl so‘zlarida yo‘q va u yerga tegishli emas. Qirqinchi oyatning bajo bo‘lishida Sovet Ittifoqining qulashi chog‘ida ko‘plab mamlakatlar ag‘darildi, va papalik Birlashgan Millatlar Tashkilotini o‘z qo‘liga olganida ko‘plab mamlakatlar zabt etiladi. Ammo Amerika Qo‘shma Shtatlaridagi yakshanba qonuni vaqtida ag‘dariladigan “ko‘plar” ko‘p mamlakatlar emas; ular faqat Yettinchi kun adventistlari bo‘lishi mumkin.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.

> “Agar haqiqat nuri sizga taqdim etilib, to‘rtinchi amrning Shabbatini ochib bergan bo‘lsa va Xudoning Kalomida yakshanbaga rioya qilish uchun hech qanday asos yo‘qligini ko‘rsatgan bo‘lsa-yu, siz baribir soxta shabbatga yopishib olib, Xudo ‘Mening muqaddas kunim’ deb ataydigan Shabbatni muqaddas tutishdan bosh tortsangiz, siz hayvonning tamg‘asini qabul qilasiz. Bu qachon sodir bo‘ladi? Sizga yakshanba kuni mehnatdan to‘xtashni va Xudoga sajda qilishni buyuradigan farmonga itoat etganingizda, shu bilan birga Muqaddas Kitobda yakshanba oddiy ish kunidan boshqa narsa ekanini ko‘rsatadigan birorta ham so‘z yo‘qligini bilgan holda, siz hayvonning tamg‘asini qabul qilishga rozilik bildirasiz va Xudoning muhrini rad etasiz.” Review and Herald, July 13, 1897.

Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.

Yettinchi kun Adventistlari jamoatining har bir a’zosi jamoatga suvga cho‘mib kirgan paytidayoq Shabbat haqidagi ta’limotni qabul qilgan bo‘ladi va ular Shabbatga oid “haqiqat nuri” uchun javobgar hisoblanadilar.

> “The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Shanbaning o‘zgartirilishi — bu Rim cherkovi hokimiyatining belgisi yoki tamg‘asidir. To‘rtinchi amrning da’volarini anglagan holda, haqiqiy shanba o‘rniga soxta shanbani tutishni tanlaydiganlar, shu orqali uni faqat o‘sha hokimiyat buyurgani uchun o‘sha qudratga ta’zim bajo keltiradilar. Mahluqning tamg‘asi — bu papalik shanbasi bo‘lib, u Xudo belgilagan kunning o‘rniga dunyo tomonidan qabul qilingan.”

> “No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.

> “Hech kim hali yirtqichning tamg‘asini qabul qilgan emas. Sinov vaqti hali kelgan emas. Har bir jamoatda, jumladan Rim-katolik cherkovi safida ham, haqiqiy masihiylar bor. Ular to nurga ega bo‘lmagunlaricha va to‘rtinchi amrning majburiyligini anglab yetmagunlaricha, hech biri hukm qilinmaydi. Ammo soxta shanbani majburan joriy etuvchi farmon chiqarilganda va uchinchi farishtaning baland nidosi odamlarni yirtqich va uning suratiga sajda qilishdan ogohlantirganda, soxta bilan haqiqiy o‘rtasidagi chegara aniq chiziladi. Shunda gunohda yashashda davom etayotganlar yirtqichning tamg‘asini qabul qiladilar.

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.

> “Biz bu davrga shiddatli qadamlar bilan yaqinlashmoqdamiz. Protestant jamoatlari soxta dinni qo‘llab-quvvatlash uchun dunyoviy hokimiyat bilan birlashganlarida, o‘sha soxta dinga qarshi turganliklari uchun ularning ajdodlari eng shafqatsiz ta’qiblarga dosh bergan bo‘lsalar, o‘shanda papalik shanbasi jamoat va davlatning birlashgan hokimiyati bilan majburan joriy etiladi. Milliy murtadlik yuz beradi va u faqat milliy halokat bilan yakun topadi.” Manuscript 51, 1899.

At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”

Yakshanba qonuni paytida uchinchi farishtaning nuri uchun javobgar deb hisoblanadigan yagona xalq — Yettinchi kun adventistlaridir, chunki faqat o‘sha vaqtdagina Adventizmdan tashqaridagilarga uchinchi farishtaning sinovi taqdim etiladi. Yakshanba qonuni paytida qulatiladigan “ko‘plar” Laodikiyalik adventistlardir, chunki “hukm Xudoning xonadonidan boshlanadi.”

> So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

> Shunday qilib, oxirgilar birinchi, birinchilar esa oxirgi bo‘ladilar; chunki chaqirilganlar ko‘p, tanlanganlar esa ozdir. Matto 20:16.

Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.

Ishayo Misr va Efiopiya uchun dunyoni papalikning bosqichma-bosqich zabt etishiga doir “bir alomat va bir moʻjiza”dir. Misr — Birlashgan Millatlar Tashkiloti; Efiopiya — Amerika Qoʻshma Shtatlari; Ossuriya esa — papalikdir. Oʻsha bashoratli tarix manzarasida Ishayo halokat haqidagi bir qator bashoratlarni bayon qila boshlaydi. Yigirma ikkinchi bob yakshanba qonuni vaqtida agʻdarib tashlanadigan Laodikeyaliklar va Bobildan “Edom, Moʻab va Ammon oʻgʻillarining boshliqlari”ni chaqirib chiqaradigan Filadelfiyaliklar haqidadir.

Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.

Laodikeyalik Adventizm najot topish uchun zarur bo‘lgan fe’l-atvorga ega emas va Yakshanba qonuni vaqtida ular Rabbiy og‘zidan tupurib tashlanadi. Men bu haqiqatni faqat keyingi nuqtani ta’kidlash uchun qayd etaman. Ishayo yigirma ikkinchi bob Laodikeyaning yo‘qolishining yana bir sababini ko‘rsatadi, chunki halokat haqidagi bashorat “vahiy” vodiysiga qarshidir. “Vahiy” deb tarjima qilingan ikkita asosiy ibroniycha so‘z bor. Ulardan biri voqealarning payg‘ambarlik ketma-ketligini, boshqasi esa Masih haqidagi vahiyni anglatadi. Biri jamoatdan tashqariga oid, ikkinchisi esa jamoatning ichkarisiga oiddir. Yigirma ikkinchi bobdagi so‘z payg‘ambarlik voqealarini bildiruvchi vahiydir va u Hikmatlar kitobida “vahiy” deb tarjima qilingan ayni o‘sha so‘zdir.

> 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‘ladi; ammo qonunni saqlovchi baxtlidir. Hikmatlar 29:18.

The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.

“Vahiy vodiysining yuki” — dunyo oxirida Xudoning jamoatidagi ikki toifa sajda qiluvchini aniqlab beruvchi bashoratdir. Shebna bilan ifodalangan bir toifa — Laodikiya, Hilqiyo o‘g‘li Eliakim bilan ifodalangan boshqa toifa esa — Filadelfiyadir. Bobdagi bu ikki toifa o‘rtasidagi farq, albatta, o‘nta bokira haqidagi masaldagi ayni farqning o‘zidir. Bir toifa yarim tunda moyga ega, boshqa toifa esa ega emas. “Moy” ramz sifatida u uchraydigan matn mazmuniga qarab turli haqiqatlarni ifodalaydi, biroq Ishayo yigirma ikkinchi bobda o‘nta bokiraning “moyi” “vahiy” so‘zi bilan ifodalangan. Bir toifa “moy”ga ega, boshqasi esa ega emas.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Butun yerning Rabbisi huzurida turgan moylangan zotlar bir vaqtlar himoya qiluvchi karub sifatida Shaytonga berilgan mavqega egadirlar. Uning taxtini o‘rab turgan muqaddas mavjudotlar orqali Rabbiy yer aholisi bilan doimiy aloqani saqlab turadi. Oltin moy Xudo mo‘minlarning chiroqlarini lipillab o‘chib ketmasligi uchun to‘ldirib turadigan inoyatni ifodalaydi. Agar bu muqaddas moy osmondan Xudoning Ruhi xabarlari orqali quyilmaganida edi, yovuzlik kuchlari insonlar ustidan to‘liq hukmronlik qilgan bo‘lar edi.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Xudo bizga yuboradigan xabarlarni qabul qilmaganimizda, U sharmanda qilinadi. Shu tariqa U qalblarimizga quyib, zulmatdagilarga yetkazilishini istaydigan oltin moyni rad etamiz. «Mana, kuyov kelmoqda; uni qarshi olishga chiqinglar», degan chaqiriq yangraganda, muqaddas moyni qabul qilmaganlar, Masihning inoyatini yuraklarida asramaganlar, nodon qizlar singari, Rabbilarini kutib olishga tayyor emasliklarini bilib qoladilar. Ularning o‘zlarida moyni qo‘lga kiritish qudrati yo‘q, va ularning hayoti xarob bo‘ladi. Ammo agar Xudoning Muqaddas Ruhi so‘raladigan bo‘lsa, agar biz Muso qilganidek: «Menga ulug‘vorligingni ko‘rsat», deb yolvorsak, Xudoning sevgisi yuraklarimizga yog‘diriladi. Oltin quvurlar orqali oltin moy bizga yetkaziladi. «Kuch bilan ham emas, qudrat bilan ham emas, balki Mening Ruhim ila bo‘lur, deydi Lashkarlar Egasi bo‘lgan Rabbiy». Solihlik Quyoshining yorqin nurlarini qabul qilish orqali Xudoning farzandlari dunyoda chiroqlar kabi porlaydilar.” Review and Herald, July 20, 1897.

The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.

Payg‘ambarlarning ruhlari bir-biri bilan muvofiqdir, va Zakariyoning ikki moylangan kishisi ham Vahiy kitobining o‘n birinchi bobidagi ikki guvohdir.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.

> “Ikki guvoh haqida payg‘ambar yana shunday deydi: ‘Bular yerning Xudosi huzurida turgan ikki zaytun daraxti va ikki shamdondir.’ Zaburchi: ‘Sening kaloming oyoqlarimga chiroq, yo‘limga nurdir’,— degan. Vahiy 11:4; Zabur 119:105. Ikki guvoh Eski va Yangi Ahd Muqaddas Yozuvlarini ifodalaydi. Har ikkalasi ham Xudoning qonunining kelib chiqishi va abadiyligi haqida muhim guvohlikdir. Har ikkalasi najot rejasiga ham guvohlik beradi. Eski Ahdning timsollari, qurbonliklari va bashoratlari kelajakda keladigan Najotkorga ishora qiladi. Yangi Ahdning Injillari va Maktublari esa timsol va bashorat orqali oldindan aytilgan aynan o‘sha tarzda kelgan Najotkor haqida bayon qiladi.” Buyuk kurash, 267.

Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.

Zakariyoning ikki moylangan kishisi Vahiy kitobining birinchi bobida tasvirlangan aloqa jarayonini ifodalaydi. Tarixiy voqealarning bashoratli “vahiy”si bo‘lgan “moy” Eski va Yangi Ahd orqali yetkaziladi. Vahiy 11-bobda bu ikki guvoh matn kontekstiga ko‘ra Muso va Ilyos deb aniqlanadi. Muso va Ilyos o‘z-o‘zicha bir ramzdir.

When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.

Ular O‘zgartirilish Tog‘idagi yoki Vahiy 11-bobdagi kabi birgalikda tasvirlanganda, ular ikki xil haqiqatning timsollaridir. Tog‘da ular yakshanba qonuni inqirozi davridagi shahidlar va bir yuz qirq to‘rt mingni ifodalaydi, Vahiy 11-bobda esa ular Eski va Yangi Ahdni ifodalaydi. Ammo Adventizm uchun ular bundan ham ko‘proq narsani anglatadi. Yahudiylar uchun ikki guvoh Eski Ahdni ifodalovchi “qonun va payg‘ambarlar” edi, masihiylar uchun esa ikki guvoh Eski va Yangi Ahddir, ammo Adventizm uchun ikki guvoh Xudoning Kalomi va Isoning shahodatidir. Yuhanno Patmosda bo‘lganining sababi ham shudir.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Men, Yuhanno, sizning birodaringiz, Iso Masihning qayg‘u-alamida, shohligida va sabr-toqatida sizga hamroh bo‘lgan kishi, Xudoning kalomi va Iso Masihning shahodati uchun Patmos deb ataladigan orolda edim. Vahiy 1:9.

In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.

Ishayo yigirma ikkinchi bobda Muso va Ilyosning ikki guvohi tasvirlangan, biroq buni faqat bobga Alfa va Omega tamoyilini tatbiq etsangizgina anglash mumkin. Iso Emmausga ketayotgan yo‘lda O‘z shogirdlariga bashoratli voqealarning “vahiy”si haqidagi izohini qayerdan boshlaganini e’tiborga oling.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.

> «Muso alayhissalomdan, ya’ni Muqaddas Kitob tarixining ayni Alfasidan boshlab, Masih barcha Muqaddas Bitiklarda O‘zi haqidagi narsalarni sharhlab berdi.» Desire of Ages, 796.

Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.

Ilyos — Rabbimizning ulug‘ va dahshatli kuni oldidan paydo bo‘ladigan payg‘ambar bo‘lib, uning xabari Alfa va Omega tamoyiliga asoslanadi va otalarning (alfa) yuraklarini bolalarga (omega) qaratadi. Muso va Ilyos Muqaddas Kitob bashoratining alfa va omegasini ifodalaydi. Agar buni eshita olsangiz, Muso — Uilyam Miller edi. Muso ham, Miller ham vafot etdi, va ikkalasi ham ilhom orqali najot topgan deb tan olingan. Muso, albatta, o‘limidan so‘ng darhol tiriltirilgan, ammo farishtalar Millerning qabri atrofida uning tirilishigacha kutib turibdi. Ilyos esa Rabbimizning ulug‘ va dahshatli kuni kelishidan oldingi so‘nggi xabarchini ifodalaydi.

> “The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

> “Yahudiylar Xudoning Kalomida oldindan aytilgan xabarning e’lon qilinishini to‘xtatishga urindilar; ammo bashorat bajo bo‘lishi kerak. Egamiz shunday deydi: ‘Mana, Egamizning buyuk va dahshatli kuni kelishidan oldin Men sizlarga Ilyos payg‘ambarni yuboraman’ (Malaki 4:5). Kimdir Ilyosning ruhi va qudrati bilan kelishi kerak, va u paydo bo‘lganida, odamlar: ‘Siz haddan tashqari jiddiysiz, Muqaddas Yozuvlarni to‘g‘ri talqin qilmayapsiz. Xabaringizni qanday ta’lim berishni men sizga aytib beray’, — deyishlari mumkin.”

> “There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.

> “Xudoning ishi bilan insonning ishini farqlay olmaydiganlar ko‘p. Men haqiqatni Xudo menga berganiday aytaman va hozir shuni aytaman: agar siz nuqson izlashni, ixtilof ruhiga ega bo‘lishni davom ettirsangiz, haqiqatni hech qachon bilmaysiz. Iso O‘z shogirdlariga dedi: ‘Sizlarga aytadigan gaplarim yana ko‘p, lekin hozir ularni ko‘tara olmaysizlar’ (Yuhanno 16:12). Ular muqaddas va abadiy narsalarni qadrlash holatida emas edilar; ammo Iso Tasalliberuvchini yuborishni va’da qildi; U ularga hamma narsani o‘rgatar va O‘zi ularga aytgan hamma narsani eslariga solar edi. Birodarlar, biz insonга tayanib qolmasligimiz kerak. ‘Insondan yuz o‘giringlar, uning nafasi dimog‘idadir; axir u nima deb hisoblansin?’ (Ishayo 2:22). Sizlar ojiz jonlaringizni Isoga osib qo‘yishingiz kerak. Tog‘da buloq bor ekan, vodiydagi manbadan ichish bizga yarashmaydi. Kelinglar, pastki oqimlarni tark etaylik; yuksak buloqlarga kelaylik. Agar siz tushunmaydigan, rozi bo‘lmaydigan biror haqiqat nuqtasi bo‘lsa, tadqiq qilinglar, Muqaddas Yozuvni Muqaddas Yozuv bilan solishtiringlar, haqiqat shaxtasining qudug‘ini Xudoning Kalomi koniga chuqur tushiringlar. Sizlar o‘zlaringizni va o‘z fikrlaringizni Xudoning qurbongohiga qo‘yishingiz, oldindan shakllangan qarashlaringizni chetga surishingiz va Osmon Ruhi sizlarni barcha haqiqatga yo‘llashiga yo‘l qo‘yishingiz kerak.” Tanlangan xabarlar, 1-kitob, 412.

In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.

Ishayo yigirma ikkinchi bobda Shebna va Elyoqim dunyoning oxirida, shimol podshohi Quddusga qarab yurish qilayotgan paytda Adventizm ichidagi donolar va nodonlarni ifodalaydi. Hilqiyoning o‘g‘li Elyoqim “vahiy”ga ega edi, Shebna esa ega emas edi.

> 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 halokatga yuz tutadi; ammo qonunni saqlaydigan kishi baxtlidir. Hikmatlar 29:18.

The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.

Bu oyatdagi bashoratli xabar, ya’ni “vahiy”, ikki narsaga taalluqlidir. Siz bashoratli nurning ortishini tushunasiz va yashaysiz; agar tushunmasangiz — halok bo‘lasiz. Agar tushunmasangiz, unda yakshanba qonuni sinovida Shabbatni saqlashga tayyor bo‘la olmaysiz. O‘shanda “juda kech” bo‘ladi. Laodikiya Adventistlari yakshanba qonuni paytida qulatilganda, ular qonunni rad etadilar, chunki ular “haqiqat vahiyini” rad etgan bo‘ladilar. Ularda moy yo‘q; ular sinov muddati yopilishidan sal oldin muhrdan ochiladigan bilimning ortishini tushunmaydilar.

> Because 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. Revelation 3:17.

> Chunki sen: Men boyman, boylik orttirdim va hech narsaga muhtoj emasman, deysan; holbuki, o‘zingning bechora, ayanchli, kambag‘al, ko‘r va yalang‘och ekaningni bilmaysan. Vahiy 3:17.

Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.

Ishayoning alomati shundan iborat ediki, u uch yil davomida yalang‘och va oyoqyalang yurdi. U buni uning bashoratli xabari orqali ogohlantiriladiganlarni shundan ogohlantirish uchun qildi: agar siz bashoratli voqealarning vahiyini tushunmasangiz, yakshanba qonunigacha kelib, ayanchli, baxtsiz, qashshoq, ko‘r va yalang‘och bir ahvolda olib ketiladigan asirga aylanasiz. Ishayo Ishayoning tarixiy davri uchun bir alomat va mo‘jiza edi, ammo bundan ham ko‘proq dunyoning oxiri uchun.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Endi bu narsalarning hammasi ularga ibrat bo‘lsin deb yuz berdi; va ular zamonlarning oxiri yetib kelgan bizlarga ogohlantirish uchun yozib qo‘yilgan. 1 Korinfliklarga 10:11.

In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”

Yigirma ikkinchi bobning dastlabki besh oyatida Dovud shahri bo‘lgan Quddus “g‘alayonli”, “shodiyonali”, “to‘polonlarga” to‘la shahar sifatida tasvirlanadi. Hatto dunyoviy kishilar tomonidan ham qo‘llanadigan Muqaddas Kitobga xos mashhur bir ibora ushbu bobda “shodiyonali”, “g‘alayonli”, “to‘polonlarga” to‘la shaharni ifodalash uchun ishlatiladi; o‘n uchinchi oyatdagilar quvonch bilan: “Kelinglar, yeylik va ichaylik; chunki ertaga o‘lamiz”, deganlarida aynan shu hol ko‘zda tutiladi. Ammo ular shod bo‘lsalar-da, ularning odamlari qilich bilan ham emas, jangda ham emas, halok bo‘lganlar; shu bois Ishayo: “Senga nima bo‘ldi?” degan savolni qo‘yadi.

Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.

Ularni nima bezovta qilayotgan bo‘lsa, o‘sha narsa ularning tomlarga chiqishlariga sabab bo‘lgan. Tomlar quyosh, oy va yulduzlarga sajda qilishning ramzidir; u spiritizmning ramzidir. Ushbu parchada Adventizm ruhiy aldov ostidadir.

> And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.

> Tomlar ustida osmon lashkariga sajda qiluvchilarni; Egamiz nomi bilan sajda qilib qasam ichadigan, shu bilan birga Malkam nomi bilan ham qasam ichadiganlarni; Egamizdan yuz o‘girganlarni; Egamizni izlamagan, Unga murojaat ham qilmaganlarni ham.

> Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.

> Egamiz Xudo huzurida sukut saqla; chunki Egamizning kuni yaqindir; chunki Egamiz bir qurbonlik tayyorlagan, U O‘z mehmonlarini chorlagandir. Va Egamizning qurbonligi kunida shunday bo‘ladiki, Men amirlarni, shohning o‘g‘illarini va begona kiyim kiyganlarning barchasini jazolayman. O‘sha kuni men ostonadan sakrab o‘tadiganlarning barchasini ham jazolayman; ular o‘z xo‘jayinlarining uylarini zo‘ravonlik va hiyla bilan to‘ldiradilar. Zafaniyo 1:5–9.

At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.

Yakshanba qonuni inqirozi paytida Quddus sifatida ifodalangan Adventizm “vahiy vodiysi”dadir. “Moy” yoki “vahiy” bilan ifodalangan bashoratli xabarni rad etuvchilar spiritizm bilan shug‘ullanmoqdalar; Pavlus Ikkinchi Salonikaliklarga maktubida aynan shunga murojaat qiladi. U yerda biz haqiqat sevgisini qabul qilmaganlarni ham (Shebna) topamiz.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.

> Shuning uchun ham Xudo ularga kuchli adashishni yuboradi, toki ular yolg‘onga ishonsinlar; shunda haqiqatga ishonmagan, balki nohaqlikdan zavq olganlarning barchasi mahkum qilinsin. 2 Salonikaliklarga 2:11, 12.

Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.

Albatta, Pavlus qo‘llagan “haqiqat” so‘zi ibroniychadagi “haqiqat” so‘zidan olingan yunoncha so‘z bo‘lib, u Alpha va Omega’ni ifodalovchi uchta ibroniy harfini birlashtirish orqali hosil qilingan. Alpha va Omega tamoyili sifatida ifodalangan “haqiqat”ning rad etilishi Laodikeyaliklar ustiga kuchli adashishni keltiradi, va bu adashish spiritizmdir.

> “Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.

> “Ishayo payg‘ambar shunday deydi: ‘Va sizlarga: tanish ruhlarga ega bo‘lganlardan va pichirlab, g‘o‘ldiraydigan folbinlardan maslahat so‘ranglar, deb aytganlarida, bir xalq o‘z Xudosidan maslahat so‘ramasinmi? Tiriklar uchun o‘liklargami? Tavrotga va guvohlikka! Agar ular bu so‘zga muvofiq gapirmasalar, buning sababi ularda nur yo‘qligidir.’ Ishayo 8:19, 20. Agar odamlar Muqaddas Yozuvlarda insonning tabiati va o‘liklarning holati haqida shu qadar aniq bayon etilgan haqiqatni qabul qilishga tayyor bo‘lganlarida edi, ular spiritizmning da’volari va namoyonlarida Shaytonning qudrat, alomatlar va yolg‘on mo‘jizalar bilan qilayotgan ishini ko‘rgan bo‘lardilar. Ammo ko‘pchilik tana tabiatiga yoqimli bo‘lgan erkinlikdan voz kechish va o‘zlari sevgan gunohlardan yuz o‘girish o‘rniga, nurga ko‘zlarini yumadilar va ogohlantirishlarga e’tibor bermay to‘g‘ri ketaveradilar, shu orada esa Shayton ularning atrofiga o‘z tuzoqlarini to‘qiydi va ular uning o‘ljasiga aylanadilar. ‘Chunki ular najot topishlari uchun haqiqat sevgisini qabul qilmadilar,’ shu sababli ‘Xudo ularga yolg‘onga ishonishlari uchun kuchli adashishni yuboradi.’ 2 Salonikaliklarga 2:10, 11.” Buyuk kurash, 559.

In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.

Ishayo yigirma ikkinchi bobda quvonchga to‘la shaharning odamlari o‘ldiriladi, biroq jangda ham emas, qilich bilan ham emas; ular qochib ketgan boshliqlar bilan birga bog‘lanib, o‘ldiriladilar.

> “If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.

> “Agar jamoat dunyonikiga o‘xshash yo‘lni tutsа, ular ayni taqdirga sherik bo‘ladilar. Yo‘q, bundan ham ko‘ra, ular ko‘proq nur qabul qilganlari uchun, ularning jazosi tavba qilmaganlarnikidan ham og‘irroq bo‘ladi.”

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> “Biz xalq sifatida yer yuzidagi boshqa barcha xalqlardan ilgari haqiqatga ega ekanimizni e’tirof etamiz. Unday ekan, bizning hayotimiz va fe’l-atvorimiz shunday e’tiqod bilan uyg‘un bo‘lishi kerak. Solihlar samoviy ombor uchun qimmatbaho don kabi bog‘-bog‘ qilib bog‘lanadigan, yovuzlar esa begona o‘tlar singari oxirgi buyuk kunning olovlari uchun to‘planadigan kun juda yaqin turibdi. Ammo bug‘doy bilan begona o‘tlar ‘o‘rim-yig‘imgacha birga o‘sadi.’” Testimonies, 5-jild, 100.

The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.

Ishayo yigirma ikkinchi bobdagi rahbarlik “kamonchilar” tomonidan bir-biriga bog‘lab qo‘yilgan. Shevna xonadon ustidan rahbar sifatida ko‘rsatilgan bo‘lib, uning lavozimi Hilqiyoning o‘g‘li Eliyaqimga beriladi. Ishayo yigirma ikkinchi bobda bashoratli hodisalarning “vahiy”si bilan ifodalangan payg‘ambarlik xabari shimol podshohi yaqinlashar ekan, Quddusda ikki toifa sajda qiluvchilarni vujudga keltirgan. Bir toifa samoviy xirmon uchun, boshqasi esa oxirgi kunlarning olovlari uchun bog‘lanmoqda. Fosiqlarni bog‘lagan narsa “kamonchilar” bo‘lib, bu Xudoning Kalomida islomning ko‘plab ramzlaridan biridir.

> And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.

> Va Kedar o‘g‘illarining qudratli yigitlari bo‘lgan kamonchilarning sonidan qolgan qismi kamayadi; chunki buni Isroilning Egasi Xudo aytdi. Ishayo 21:17.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> Bular Ismoil o‘g‘illarining nasablari bo‘yicha ismlari: Ismoilning to‘ng‘ich o‘g‘li Navoyot; va Kedor, va Adbe’el, va Mibsom, va Mishmo, va Dumo, va Masso, Hadad, va Temo, Yetur, Nafish va Kedmo: Bular Ismoilning o‘g‘illari bo‘lib, qishloqlariga va qo‘rg‘onlariga ko‘ra ularning ismlari shudir; o‘z xalqlariga ko‘ra o‘n ikki amir. Ibtido 25:13–16.

The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.

Adventizm rahbariyati 2001-yil 11-sentyabr kuni Islom Bibliya bashoratining amalga oshishi sifatida Amerika Qo‘shma Shtatlariga hujum qilgani haqidagi xabarni rad etganlarida, kamonchilar tomonidan bog‘lab qo‘yildi. 11-sentyabr hujumi 1989-yilda, Sovet Ittifoqining qulashi paytida muhrdan yechilgan xabarning tasdig‘i edi. Islomning 11-sentyabrdagi hujumi 1840-yil 11-avgustga parallel edi; o‘sha paytda Islomning tiyib turilishi haqidagi bashorat Millerning asosiy bashoriy qoidasi — bir kun bir yilni ifodalaydi — ni tasdiqlash orqali birinchi farishtaning xabariga kuch bag‘ishlagan edi. 1840-yil 11-avgust bashorat qilingan voqeaning amalga oshishi bo‘lib, u bir kun bir yil tamoyiliga asoslangan edi. U amalga oshganda, birinchi farishtaning xabari dunyodagi har bir missionerlik stansiyasiga yetkazildi.

9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.

9/11 Adventizmga e’lon qilish uchun berilgan “vahiy”ning asosiy qoidasini tasdiqladi. Bu qoida shundan iboratki, tarix takrorlanadi. Kun-yil tamoyili 1840-yil 11-avgustda tasdiqlanganda, Vahiy 10 dagi qudratli farishta pastga tushib, Millerning hukm soati haqidagi xabarining quvvatlantirilganini belgiladi; shu tariqa, bu 9/11 da Vahiy 18 dagi farishta pastga tushgan paytning timsoli bo‘ldi.

> “How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Men Nyu-Yorkni suv to‘lqini supurib ketadi, deb men aytganman, degan gap qayerdan chiqdi? Men buni hech qachon aytmaganman. U yerda qavatma-qavat qad ko‘tarayotgan ulkan binolarga qarab, men shunday deganman: ‘Egamiz yerni dahshatli ravishda silkitish uchun qo‘zg‘alganda, qanday dahshatli manzaralar yuz beradi! Shunda Vahiy 18:1–3 dagi so‘zlar bajo bo‘ladi’. Vahiyning o‘n sakkizinchi bobi butunlay yer yuziga kelayotgan hodisalar haqida ogohlantirishdir. Ammo Nyu-York ustiga aynan nima kelishi haqida menga alohida nur berilmagan; faqat shuni bilamanki, bir kun kelib u yerdagi ulkan binolar Xudoning qudrati aylantirib va ag‘darib yuborishi bilan qulatiladi. Menga berilgan nurdan bilamanki, dunyoda halokat bor. Egamizning bir og‘izi so‘zi, Uning qudratli kuchining bir tegishi — va bu ulkan inshootlar qulaydi. Biz tasavvur ham qila olmaydigan darajada dahshatli manzaralar yuz beradi.” Review and Herald, 1906-yil 5-iyul.

There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.

Albatta, Islom haqida aytiladigan gaplar bundan ancha ko‘p, biroq Shebna tarixning takrorlanishiga asoslangan payg‘ambarlik tarixining “vahiysi”ni rad etuvchilarni ifodalaydi; bu esa tarixning takrorlanishiga doir asosiy haqiqat bilan birga keladi — ya’ni bir narsaning boshlanishi o‘sha narsaning oxirini ko‘rsatadi. 1840-yil 11-avgustda Islomning tiyib turilishi Vahiy 10 dagi farishtani pastga tushirdi, 9/11 da Islomning qo‘yib yuborilishi esa Vahiy 18 dagi farishtani pastga tushirdi.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.

> Shunda men dedim: “Eshitinglar, iltimos, ey Yoqubning boshliqlari va Isroil xonadonining amirlari! Hukmni bilish sizlarning vazifangiz emasmi? Sizlar yaxshilikdan nafratlanib, yomonlikni sevasizlar; ulardan terisini shilib olasizlar, suyaklaridan etini ajratib olasizlar; xalqimning etini ham yeysizlar, terisini shilib olasizlar; suyaklarini sindirib, qozon uchun bo‘laklaysizlar, xuddi qozondagi et kabi. Shunda ular Egamizga yolvoradilar, ammo U ularga javob bermaydi; o‘sha vaqtda U ulardan yuzini yashiradi, chunki ular o‘z ishlari bilan yovuzlik qilganlar.” Xalqimni yo‘ldan ozdiradigan payg‘ambarlar to‘g‘risida Egamiz shunday deydi: “Tishlari bilan tishlab, ‘Tinchlik!’ deb jar soladilar; ammo kim ularning og‘ziga biror narsa solmasa, o‘shanga qarshi urush e’lon qiladilar. Shuning uchun sizlar uchun tun bo‘ladi — vahiy ko‘rmaysizlar; sizlar uchun zulmat bo‘ladi — fol ocha olmaysizlar; quyosh payg‘ambarlar ustidan botadi, kun ularning ustiga qorong‘i bo‘ladi. Shunda ko‘ruvchilar uyatga qoladilar, folbinlar sharmanda bo‘ladilar; ha, ularning hammasi lablarini berkitadilar, chunki Xudodan javob yo‘q.” Lekin men esa, haqiqatan, Egamizning Ruhi orqali qudratga, adolatga va kuchga to‘ldirilganman, toki Yoqubga uning gunohini, Isroilga esa uning aybini bildirish uchun. Eshitinglar buni, iltimos, ey Yoqub xonadonining boshliqlari va Isroil xonadonining amirlari, sizlar hukmdan jirkanasizlar va har qanday to‘g‘rilikni buzib ko‘rsatasizlar. Sizlar Sionni qon bilan, Quddusni esa nohaqlik bilan qurasizlar. Uning boshliqlari pora uchun hukm chiqaradilar, uning ruhoniylari haq evaziga ta’lim beradilar, uning payg‘ambarlari pul uchun fol ochadilar; shunga qaramay, ular Egamizga suyanib: ‘Egamiz oramizda emasmi? Bizning ustimizga hech qanday yovuzlik kelmaydi’, deydilar. Mixo 3:1–11.

> And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. 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. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.

> Ariyelga [Quddusga] qarshi jang qiladigan barcha xalqlarning ko‘pligi, ya’ni unga, uning qal’asiga qarshi jang qilib, uni tang ahvolga soladiganlarning barchasi tungi vahiydagi tush kabi bo‘lur. Bu xuddi och odam tush ko‘rib, mana, yeyayotgandek bo‘lishiga o‘xshaydi; ammo uyg‘onganida, uning joni bo‘sh bo‘lur. Yoki chanqagan odam tush ko‘rib, mana, ichayotgandek bo‘lur; ammo uyg‘onganida, mana, holsiz bo‘lur va uning joni hanuz chanqoq bo‘lur. Sion tog‘iga qarshi jang qiladigan barcha xalqlarning ko‘pligi ham shunday bo‘lur. To‘xtab hayratga tushinglar; dod solinglar va faryod qilinglar: ular mastdirlar, ammo sharobdan emas; ular gandiraklaydilar, ammo mast qiluvchi ichimlikdan emas. Chunki Egamiz ustingizga qattiq uyqu ruhini to‘kdi va ko‘zlaringizni yumdi; payg‘ambarlarni va boshliqlaringizni, ya’ni ko‘ruvchilarni U qopladi. Va butun vahiy sizlar uchun muhrlangan kitobning so‘zlari kabi bo‘lib qoldi; uni ilmli kishiga berib: “Iltimos, buni o‘qing”, deydilar, u esa: “O‘qiy olmayman, chunki u muhrlangan”, deydi. So‘ng kitob ilmsiz kishiga berilib: “Iltimos, buni o‘qing”, deyiladi, u esa: “Men ilmli emasman”, deydi. Shuning uchun Rabbiy dedi: “Bu xalq Menga og‘zi bilan yaqinlashadi va lablari bilan Meni ulug‘laydi, ammo yuragini Mendan uzoqlashtirgan, va Mendan qo‘rqishi insoniy qoidalar bilan o‘rgatilgandir. Shuning uchun, mana, Men bu xalq orasida ajoyib bir ishni, ha, mo‘jizaviy bir ishni va hayratomuz bir hodisani qilaman; chunki ularning donolarining donoligi halok bo‘lur, farosatlilarining fahmi esa yashirin bo‘lur. Egamizdan o‘z maslahatini chuqur yashirmoqchi bo‘lganlarga voy! Ularning ishlari zulmatda bo‘lur, va ular: ‘Bizni kim ko‘rur? Bizni kim bilar?’ deydilar. Darhaqiqat, narsalarni teskari aylantirishingiz kulolning loyidek hisoblanur: axir yaratilgan narsa o‘zini yaratgan zot haqida: ‘U meni yaratmagan’, dermi? Yoki yasalgan narsa o‘zini yasagan zot haqida: ‘Uning fahmi yo‘q edi’, dermi?” Ishayo 29:7–16.

The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.

Ishayoga ko‘ra, vahiy vodiysi “Quddatli Sarvar Egamiz tomonidan vahiy vodiysida kulfat kuni, ezib-toptash kuni va sarosima kunidir; devorlarni yiqitish va tog‘larga faryod qilish kunidir.” Shuning uchun Ishayo xuddi Iso kabi achchiq-achchiq yig‘laydi.

> “The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?

> “Isoning ko‘z yoshlari O‘zining shaxsiy azob-uqubatlarini oldindan ko‘zlagani uchun emas edi. Uning ro‘parasida Getsemaniya turar edi; u yerda tez orada buyuk zulmatning dahshati Uni qoplab olishi kerak edi. Shuningdek, qurbonlik uchun atalgan hayvonlar asrlar davomida olib o‘tilgan qo‘y darvozasi ham ko‘rinib turar edi. Bu darvoza tez orada U uchun — buyuk Antitip uchun — ochilishi kerak edi; dunyo gunohlari uchun qilinadigan Uning qurbonligiga mana shu barcha nazrlar ishora qilib kelgan edi. Yaqinda Kalvariya ham bor edi, Uning yaqinlashib kelayotgan iztiroblari manzarasi. Biroq Najotkorning yig‘lab, ruhi azobida ingragani ana shu shafqatsiz o‘limini eslatuvchi narsalar sababli emas edi. Uning qayg‘usi xudbinona qayg‘u emas edi. O‘z azobining xayoli o‘sha olijanob, o‘zini fido qiluvchi qalbni qo‘rqita olmadi. Isoning yuragini teshib o‘tgan narsa Quddusning manzarasi edi — Xudoning O‘g‘lini rad etgan va Uning sevgisini mensimagan, Uning qudratli mo‘jizalari orqali ishontirilishni istamagan va endi esa Uning joniga qasd qilmoqchi bo‘lgan Quddusning. U o‘zining Najotkorini rad etish aybida uning nima bo‘lib qolganini va yarasini faqat O‘zigina davolay oladigan Zotni qabul qilganida u qanday bo‘lishi mumkinligini ko‘rdi. U uni qutqarish uchun kelgan edi; Uni qanday qilib tashlab qo‘ya olardi?”

> “Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.

> Isroil iltifotga sazovor xalq bo‘lgan edi; Xudo ularning ma’badini O‘zining maskani qilgan edi; u “joylashuvi go‘zal, butun yer yuzining quvonchi” edi. Zabur 48:2. U yerda Masihning qo‘riqlovchi g‘amxo‘rligi va otaning yolg‘iz farzandiga bo‘lgan mehridek nozik muhabbatining ming yildan ortiq tarixiy guvohligi mujassam edi. O‘sha ma’badda payg‘ambarlar o‘zlarining tantanavor ogohlantirishlarini aytgan edilar. U yerda tutatqi idishlari tebratilgan, va sajda qiluvchilarning ibodatlariga qo‘shilgan xushbo‘y tutatqi Xudoga ko‘tarilgan edi. U yerda hayvonlarning qoni oqizilgan bo‘lib, u Masihning qonining timsoli edi. U yerda Yahova O‘z ulug‘vorligini kafforat qopqog‘i ustida namoyon qilgan edi. U yerda ruhoniylar xizmat qilgan, va ramz hamda marosimning hashamati asrlar davomida davom etgan edi. Ammo bularning barchasi nihoyasiga yetishi kerak edi.

> “Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.

> “Iso qo‘lini ko‘tardi,—u qo‘l xastalar va azob chekayotganlarga shuncha ko‘p marotaba baraka bergan edi,—va uni halokatga mahkum shahar tomonga silkitib, qayg‘udan uzilib-uzilib shunday deya xitob qildi: ‘Qaniydi sen ham, hech bo‘lmasa ayni shu kuningda, tinchligingga oid narsalarni bilganingda edi!—’ Bu yerda Najotkor to‘xtadi va agar Quddus Xudo unga berishni istagan yordamni,—Uning sevikli O‘g‘li in’om etilgan hadyani,—qabul qilganida, uning ahvoli qanday bo‘lishi mumkin edi, buni aytmay qoldi. Agar Quddus bilish uning imtiyozi bo‘lgan narsani bilganida va Osmon unga yuborgan nurga quloq tutganida edi, u farovonlik iftixori ichida, shohliklarning malikasi sifatida, Xudo bergan qudratining kuchi ila ozod holda namoyon bo‘lishi mumkin edi. Uning darvozalari oldida qurollangan askarlar turmagan bo‘lur edi, uning devorlari uzra Rim bayroqlari hilpiramagan bo‘lur edi. Agar u o‘z Najotkorini qabul qilganida, Quddusga baraka keltirishi mumkin bo‘lgan ulug‘vor taqdir Xudo O‘g‘lining oldida namoyon bo‘ldi. U Quddusning U orqali og‘ir xastaligidan shifo topishi, qullikdan ozod etilishi va yer yuzining qudratli poytaxti sifatida barpo qilinishi mumkinligini ko‘rdi. Uning devorlaridan tinchlik kaptari barcha xalqlar sari uchib chiqqan bo‘lur edi. U dunyoning ulug‘vorlik tojidagi gavhar bo‘lur edi.”

> “But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’

> “Ammo Quddus qanday bo‘lishi mumkin bo‘lganining yorqin manzarasi Najotkorning nigohidan so‘nib boradi. U endi uning Rim bo‘yinturug‘i ostida qanday ahvolda ekanini, Xudoning g‘azabiga duchor bo‘lib, Uning qasoskor hukmiga mahkum etilganini anglaydi. U O‘z nolasining uzilgan ipini yana qo‘lga oladi: ‘Ammo endi bular ko‘zlaringdan yashiringandir. Chunki ustingga shunday kunlar keladiki, dushmanlaring atrofingga xandaq qazib, seni qurshab oladilar va har tomondan siquvga oladilar; seni va ichingdagi bolalaringni yer bilan yakson qiladilar; va senda tosh ustida tosh qoldirmaydilar; chunki sen o‘zingni yo‘qlash vaqtingni bilmagan eding.’”

> “Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.

> “Masih Quddusni uning farzandlari bilan birga qutqarish uchun kelgan edi; ammo farziyona mag‘rurlik, ikkiyuzlamachilik, rashk va g‘araz Unga O‘z maqsadini amalga oshirishga to‘sqinlik qilgan edi. Iso mahkum etilgan shaharga tushadigan dahshatli qasosni bilar edi. U Quddusning qo‘shinlar bilan qurshab olinganini, qamal qilingan aholining ochlik va o‘limga mahkum etilganini, onalarning o‘z farzandlarining o‘lik jasadlari bilan oziqlanayotganini, ota-onalar ham, farzandlar ham ochlikning kemiruvchi azoblari tufayli tabiiy mehr-muhabbat barham topib, bir-birlaridan oxirgi luqma ovqatni tortib olayotganini ko‘rdi. U yahudiylarning Uning najotini rad etishlarida namoyon bo‘lgan o‘jarligi ularni bostirib kirgan qo‘shinlarga bo‘ysunishni ham rad etishga olib borishini ko‘rdi. U O‘zi ko‘tariladigan Qolgotani ko‘rdi, u yer xochlarga o‘rmon daraxtlaridek qalin to‘lib ketgan edi. U baxtsiz aholining qiynoq asboblarida va xochga mixlash orqali azob chekayotganini, go‘zal saroylarning vayron qilinganini, ma’badning xarobaga aylanganini, uning ulkan devorlaridan esa bir tosh ham ikkinchisining ustida qolmaganini, shahar esa dala kabi haydab tashlanganini ko‘rdi. Ana shunday dahshatli manzara oldida Najotkorning iztirob ichida ko‘z yosh to‘kishi naqadar tabiiy edi.”

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.

> “Quddus Uning g‘amxo‘rligi ostida parvarish topgan farzand edi, va mehribon ota yoldan ozgan o‘g‘li ustidan qanday qayg‘ursa, Iso ham sevimli shahar ustidan shunday yig‘ladi. Seni qanday tashlab qo‘yay? Seni halokatga topshirilgan holda qanday ko‘ray? Seni gunohing kosasini to‘ldirish uchun qo‘yib yuborishim kerakmi? Bir jonning qadri shunchalik buyukki, u bilan qiyoslanganda olamlar ham ahamiyatsizlikka cho‘madi; ammo bu yerda butun bir millat yo‘qolishi kerak edi. G‘arbga og‘ayotgan shoshilinch quyosh osmon ko‘zidan g‘oyib bo‘lgach, Quddusning inoyat kuni tugagan bo‘lar edi. Yurish zaytun tog‘ining yonbag‘rida to‘xtab turgan mahalda, Quddus uchun tavba qilishga hali kech emas edi. Rahm-shafqat farishtasi o‘shanda adolat va tez orada keladigan hukmga joy bo‘shatish uchun oltin taxtdan tushishga qanotlarini yig‘ayotgan edi. Ammo Masihning buyuk sevgi bilan to‘lgan yuragi Uning rahm-shafqatini mensimagan, ogohlantirishlarini xor qilgan va qo‘llarini Uning qoni bilan bulg‘ash arafasida turgan Quddus uchun hali ham yolvorardi. Agar Quddus tavba qilsa edi, hali kech emas edi. Botayotgan quyoshning so‘nggi nurlari ma’bad, minora va cho‘qqilar uzra hali ham tutilib turgan paytda, biron ezgu farishta uni Najotkorning sevgisiga boshlab, uning halokatini qaytarmasmidi? Payg‘ambarlarni toshbo‘ron qilgan, Xudoning O‘g‘lini rad etgan, tavbasizligi tufayli o‘zini qullik kishanlariga qamab qo‘yayotgan go‘zal va nopok shahar — uning rahm-shafqat kuni deyarli tugab bo‘lgan edi!” Asrlar Tilagi, 576–578.

As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.

Ishayo yigirma ikkinchi bobda Quddusga qarshi urushni tasvirlar ekan, hujum qiluvchilar “darvoza oldida saf tortadilar.” Elam va Kir darvoza oldida qurollarini shay tutgan holda turadilar va shundan so‘ng Quddusning yopinchig‘ini ochadilar. Ishayoda darvoza oldidagi dushmanlar tomonidan ochilgan “yopinchig‘” Misrning soyasidir.

> Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.

> “Egamchi o‘g‘illarga voy,—deydi Egamiz,—ular Mendan bo‘lmagan maslahatni qabul qiladilar; Mening Ruhimdan bo‘lmagan yopinchiqu bilan o‘ranadilar, toki gunoh ustiga gunoh qo‘shsinlar; ular Mening og‘zimdan so‘ramay, Misrga tushib borish uchun yo‘lga chiqadilar; Fir’avnning qudrati bilan o‘zlarini mustahkamlamoq va Misrning soyasiga ishonmoq uchun!” Ishayo 30:1, 2.

It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”

Quddusning dushmanlari tomonidan tan olinadiki, Shabna bilan ifodalanganlar Misr ularga himoya beradi, deb o‘ylab, o‘z ishonchini Misrga bog‘laganlar; holbuki, Hilqiyoning o‘g‘li Elyoqim bilan ifodalanganlar “Misr soyasi”ga emas, balki Xudoning Ruhi qoplamasi bilan qoplangan bo‘lib, “Oliy Zotning soyasi”ga ishonadilar.

> He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.

> Eng Oliy Zotning pinhon joyida istiqomat qiluvchi Qodir Zotning soyasi ostida bo‘lur. Men Egamiz haqida aytaman: U mening panohim va qo‘rg‘onimdir; U mening Xudoyimdir; men Unga tavakkul qilurman. Zabur 91:1, 2.

At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.

Yakshanba qonuni inqirozi paytida, Hilqiyoning o‘g‘li Eliakim orqali ifodalangan dono qizlar eng Oliyning soyasiga ishonadilar, Shebna orqali ifodalangan nodon qizlar esa Misr soyasiga ishonadilar. “Ochilmoq” deb tarjima qilingan so‘z yechib tashlash va asirlikka olib ketish ma’nosini bildiradi. Darvoza oldidagi dushmanlar Quddusning himoyasi olib tashlanganini anglaydilar, shundan so‘ng Shebna va uning tarafdorlari o‘zlarini qutqarishga urina boshlaydilar, chunki ular “Dovud shahrining yoriqlarini” ko‘radilar va dushman kirib kelishiga yo‘l qo‘yadigan yoriqlar ko‘p ekanini ko‘radilar. O‘n qiz haqidagi masalda ifodalanganidek, vahima ichida nodonlar himoya izlay boshlaydilar, ammo ularda hech qanday himoya yo‘q.

Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.

Shebna uni qutqarishi uchun “o‘rmonning qurol-aslahasi”ga qaraydi, ammo endi juda kech. U Quddusdagi uylarni sanaydi va devorni mustahkamlash uchun ularni buzib tashlashga kirishadi, ammo endi juda kech. Ular quyi hovuzdagi suvni to‘plab, eski hovuz suvi bilan bog‘lanishga urinadilar, ammo endi juda kech. Suv Muqaddas Ruhning asosiy timsoli bo‘lgani uchun, bu ularning umidsizlik bilan moy izlayotganlarini ko‘rsatadi, ammo endi juda kech. Ular barcha sa’y-harakatlari ichida hovuzlarning Yaratuvchisini va U o‘sha “hovuzlar”ni haqiqat sifatida ancha ilgari yaratganini unutdilar. Ular qadimgi zamonlarda xabarni bergan Azaliy Qoya ekanini unutdilar. Ular William Millerning mehnati orqali barpo etilgan poydevorlar bilan ifodalangan qadimgi yo‘llarda yurishni tanlamadilar.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “Dushman birodarlarimiz va opa-singillarimizning ongini ushbu so‘nggi kunlarda turishga tayyorlanayotgan xalqni hozirlash ishidan chalg‘itishga urinmoqda. Uning safsatalari onglarni hozirgi soatning xatarlari va burchlaridan uzoqlashtirish uchun mo‘ljallangandir. Ular Masih O‘z xalqi uchun Yuhannoga berish maqsadida osmondan olib kelgan nurni hech narsa deb hisoblaydilar. Ular ayni oldimizda turgan manzaralar alohida e’tibor qaratishga yetarli darajada muhim emas, deb ta’lim beradilar. Ular samoviy manbadan kelgan haqiqatni kuchsiz qiladi va Xudoning xalqini o‘zlarining o‘tmishdagi tajribasidan mahrum etib, uning o‘rniga yolg‘on ilmni beradilar.

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

> “‘Egamiz shunday demoqda: yo‘llar boshida turinglar, qaranglar va qadimiy so‘qmoqlarni so‘ranglar; yaxshi yo‘l qayerdaligini bilib, o‘sha yo‘ldan yuringlar.’ Yeremiyo 6:16.

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

> “Imonimizning poydevorlarini — ishimizning boshida Kalomni ibodat ila o‘rganish va vahiy orqali qo‘yilgan poydevorlarni — hech kim sug‘urib tashlashga urinmasin. Biz so‘nggi ellik yil davomida ana shu poydevorlar ustiga qurib kelmoqdamiz. Odamlar o‘zlari yangi bir yo‘l topganlarini va qo‘yilgan poydevordan ham mustahkamroq poydevor qo‘ya olishlarini o‘ylashlari mumkin. Ammo bu ulkan aldanishdir. Qo‘yilgan poydevordan boshqa hech kim boshqa poydevor qo‘ya olmaydi.

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

> “Ilgari ko‘plar yangi bir e’tiqodni qurishga, yangi tamoyillarni ta’sis etishga kirishganlar. Ammo ularning qurilishi qancha vaqt turib bera oldi? U tez orada qulab tushdi, chunki u Qoya ustiga asoslanmagan edi.

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

> “Ilk shogirdlar ham odamlarning gap-so‘zlariga duch kelishlari kerak emasmidi? Ular soxta nazariyalarni tinglashlariga to‘g‘ri kelmadi-mi va so‘ngra, qo‘llaridan kelgan barcha ishni qilganlaridan keyin, qat’iy turib: «Hech kim qo‘yilgan poydevordan boshqa poydevor qo‘ya olmaydi», deb aytishlari kerak emasmidi? 1 Korinfliklarga 3:11.”

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

> “Shunday ekan, biz o‘z ishonchimizning boshlanishini oxirigacha qat’iy mahkam tutmog‘imiz lozim. Xudo va Masih tomonidan bu xalqqa qudratli so‘zlar yuborildi; ular bu xalqni dunyodan, bosqichma-bosqich, hozirgi haqiqatning ravshan nuriga olib chiqdi. Lablariga muqaddas olov tekkizilgan holda, Xudoning xizmatkorlari xabarni e’lon qildilar. Ilohiy kalom e’lon qilingan haqiqatning chinligiga o‘z muhrini bosdi.” Testimonies, 8-jild, 296, 297.

The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”

Bularning barchasi sodir bo‘ladigan o‘sha “kun” — Ishayo “Yig‘lashga, motam tutishga, sochni oldirishga va belga dag‘al mato bog‘lashga” Sarvari Olam bo‘lgan Rabbiy Xudo da’vat etgan kun, deb ta’riflaydigan Muqaddas Kitobdagi o‘sha “kun”dir.

> And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.

> Egamiz Musoga shunday dedi: “Shuningdek, shu yettinchi oyning o‘ninchi kuni kafforat kuni bo‘lsin; u sizlar uchun muqaddas yig‘in bo‘lsin; jonlaringizni ezinglar va Egamizga olovda kuydiriladigan qurbonlik keltiringlar. O‘sha kunning o‘zida hech qanday ish qilmanglar, chunki u Egamiz Xudoyingiz huzurida sizlar uchun kafforat qilish kuni — kafforat kunidir. Chunki o‘sha kunning o‘zida jonini ezmagan har qanday kishi o‘z xalqi orasidan qirib tashlansin. O‘sha kunning o‘zida qandaydir ish qilgan har qanday kishini esa Men o‘z xalqi orasidan yo‘q qilaman. Hech qanday ish qilmanglar; bu barcha avlodlaringiz davomida, barcha maskanlaringizda abadgacha amal qiladigan qonun bo‘lsin. U sizlar uchun to‘liq orom shabbati bo‘lsin, va jonlaringizni ezinglar: oyning to‘qqizinchi kuni kechqurunidan boshlab, kechqurundan kechqurungacha shabbatingizni nishonlanglar”. Levilar 23:26–32.

The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”

Shebna va Hilqiyoning o‘g‘li Elyaqim orqali tasvirlangan kun — bu Michael o‘rnidan turguniga qadar bo‘lgan 1844 yildan keyingi tarixni qamrab oluvchi timsoliy Kafforat Kunidir. O‘sha davr mobaynida Adventizm o‘z jonlarini “xor qilish”ga da’vat etilgan; yoki Ishayo buni ifoda etganidek, “yig‘iga, aza tutishga, boshni qirtishlashga va qanor bog‘lashga” chaqirilgandir.

> “In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?

> “1844-yilda ulug‘ Oliy Ruhoniyimiz tergov hukmi ishini boshlash uchun samoviy ma’badning eng muqaddas joyiga kirdi. Solih o‘liklarning ishlari Xudo huzurida ko‘rib chiqilmoqda. O‘sha ish tugallangach, hukm tiriklar ustidan e’lon qilinadi. Bu tantanavor lahzalar naqadar qadrli, naqadar muhimdir! Har birimizning ishimız osmon mahkamasida ko‘rilmoqda. Har birimiz tanada qilingan ishlarimizga ko‘ra alohida hukm qilinamiz. Ramziy xizmatda, yer yuzidagi ma’badning eng muqaddas joyida oliy ruhoniy tomonidan kafforat ishi ado etilganda, xalqdan Xudo huzurida jonlarini ezish va gunohlarini e’tirof etish talab qilinar edi, toki ular uchun kafforat qilinib, gunohlari o‘chirib tashlansin. Kafforat kunining mana shu antitipik davrida, yuqoridagi ma’badda Masih O‘z xalqi nomidan shafoat qilayotgan va har bir ish bo‘yicha yakuniy, qaytarib bo‘lmas qaror e’lon qilinishi kerak bo‘lgan bir paytda, bizdan bundan kamrog‘i talab qilinarmidi?”

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.

> “Bu dahshatli va tantanavor davrda bizning holatimiz qanday? Afsus, jamoatda qanday mag‘rurlik hukm surmoqda, qanday ikkiyuzlamachilik, qanday aldov, qanday kiyinishga muhabbat, yengiltaklik va ko‘ngilxushlik, qanday ustunlikka intilish! Bu gunohlarning barchasi aqlni xiralashtirdi, shunday qilib abadiy narsalar anglanmay qoldi. Biz bu dunyo tarixining qayerida turganimizni bilishimiz uchun Muqaddas Yozuvlarni tadqiq qilmaymizmi? Biz ayni shu vaqtda biz uchun amalga oshirilayotgan ish va bu kafforat ishi davom etayotgan paytda biz gunohkorlar egallashimiz lozim bo‘lgan mavqe haqida tushunchali bo‘lmaymizmi? Agar jonlarimizning najotiga biror e’tiborimiz bo‘lsa, qat’iy o‘zgarish qilishimiz kerak. Biz Rabbiyni chin tavba bilan izlashimiz kerak; gunohlarimiz o‘chirib tashlanishi uchun ularni qalbning chuqur nadomati bilan e’tirof etishimiz kerak.” Selected Messages, 1-kitob, 124, 125.

> And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.

> O‘sha kunda Sarvari Olam Egasi bo‘lgan Rabbiy yig‘lashga, aza tutishga, sochni yulib tashlashga va dag‘al matoga bel bog‘lashga da’vat qildi. Ammo mana, shodlik va xurramlik bor edi: ho‘kizlar so‘yilar, qo‘ylar qirqilar, go‘sht yeyilar, sharob ichilar edi: “Kelinglar, yeylik va ichaylik; chunki ertaga o‘lamiz.” Ishayo 22:12, 13.

The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).

Egamiz Shebnani o‘z jonini ezishga chaqirdi, ammo u yeb-ichishni va bazm qilishni afzal ko‘rdi. Egamiz uning “quloqlariga” Shebnaning gunohi poklanmasligini “oshkor qildi”. “Poklanmasligini” deb tarjima qilingan so‘z Levilar kitobida “kaforat” uchun ishlatiladigan so‘zdir. Laodikeyachi Adventizmning bu gunohi uchun kaforat qilinmaydi. Endi Ishayo Shebna (Laodikeyachi adventistlar) bilan Hilqiyoning o‘g‘li Eliakim (Filadelfiyachi adventistlar) o‘rtasidagi munosabatga murojaat qila boshlaydi.

Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.

Shebna, xuddi Yahudo kabi, “xazinador”dir. Nehemiya kunlarida esa Tobiya Xudoning muqaddas maskanida, nazrlar saqlanishi kerak bo‘lgan bir xonada (xazinada) yashayotgan edi. Nehemiya ma’badni poklaganida, u Tobiyani va uning buyumlarini tashqariga chiqarib yubordi. Shebna ham xuddi shunday tashqariga uloqtirilishi kerak. Ikkalasi ham yakshanba qonuni paytida Laodikiyadagi Adventizmning qusib tashlanishini tasvirlaydi.

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> “Ammoniylar va Moabiylarning Isroilga nisbatan ko‘rsatgan shafqatsizligi va xiyonati tufayli, Xudo Muso orqali ularning O‘z xalqi jamoatidan abadulabad chetlatilishi kerakligini e’lon qilgan edi. Qarang: Qonunlar takrori 23:3–6. Bu kalomga qarshi borib, oliy ruhoniy Xudoning uyidagi xonada saqlanayotgan nazrlarni chiqarib tashlab, taqiqlangan bir qavmning bu vakiliga joy bo‘shatib bergan edi. Xudoga bundan ortiqroq nafratomuz mensimaslik ko‘rsatilishi mumkin emas edi: Xudo va Uning haqiqatining bu dushmaniga shunday iltifot ko‘rsatish.”

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> “Forsdan qaytib kelgach, Naximiyo bu jasurona tahqirlashdan xabar topdi va bosqinchini quvib chiqarish uchun darhol choralar ko‘rdi. ‘Bu meni qattiq qayg‘uga soldi,’ deydi u; ‘shu bois Tobiyoning uy-ro‘zg‘or buyumlarining hammasini hujradan tashqariga uloqtirib tashladim. So‘ng men buyurdim, va ular hujralarni tozaladilar; shundan keyin men Xudoning uyining idishlarini, nazr taqdimoti va xushbo‘y tutatqini bilan birga, yana o‘sha yerga olib keldim.’”

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.

> “Ma’bad nafaqat tahqirlangan edi, balki nazrlar ham noto‘g‘ri yo‘lga sarflangan edi. Bu esa xalqning saxovatini susaytirishga moyil bo‘lgan edi. Ular o‘z g‘ayrati va jo‘shqinligini yo‘qotgan, o‘ndan birlarini to‘lashga esa istaksiz bo‘lib qolgan edilar. Egamiz uyining xazinalari nochor ahvolda edi; ma’bad xizmatida band bo‘lgan ko‘plab qo‘shiqchilar va boshqalar yetarli ta’minot olmaganliklari sababli, Xudoning ishini tashlab, boshqa joylarda mehnat qilish uchun ketgan edilar.” Payg‘ambarlar va Shohlar, 670.

Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.

Shebna, Yahudo va Tobiyo so‘nggi zamonda Laodikeyadagi Adventistlarning barchasini ifodalaydi.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.

> Sarvari Olam Parvardigori shunday deydi: Bor, uyning ustidan qo‘yilgan bu xazinachining, ya’ni Shebnaning oldiga kirib, ayt: Bu yerda senga nima bor? Va bu yerda kiming borki, o‘zingga bu yerda qabrtosh o‘yibsan, go‘yo balandlikda o‘ziga maqbara o‘yadigan va qoya ichida o‘ziga maskan qazadigan kishidek? Mana, Egamiz seni qudratli surgun bilan olib ketadi va seni, albatta, o‘rab qo‘yadi. U seni, albatta, zo‘rlik bilan aylantirib, keng bir yurtga to‘pdek uloqtiradi: sen o‘sha yerda o‘lasan, va shon-shuhratingning aravalari xo‘jayining uyiga sharmandalik bo‘ladi. Men seni mansabingdan haydab tushiraman, va u seni martabangdan qulatadi. Ishayo 22:15–19.

As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.

Shimol shohi Quddusga yaqinlashib kelayotgan bir paytda, va shuni esda tutish kerakki, bu yaqinlashuv Quddus aholisi kelayotganini bilgan bosqichma-bosqich yaqinlashuv edi. Ishayo kitobining yigirmanchi bobida Ossuriya lashkarboshisi Tartan Misrdagi Ashdodni zabt etganida aynan shu narsa ko‘rsatiladi. Ular nima kelayotganini bilishar edi, ammo Shebna o‘z vaqtini o‘ziga hashamatli qabr tayyorlash bilan o‘tkazdi. Arxeologlar Shebnaning qabrini topib, qabr kirish qismida bitilgan yozuvni olib tashladilar, va u hozir Britaniya muzeyida turibdi. Ajablanarlisi shundaki, Shebna chetlatilgach va uning rahbarlik lavozimini Xilqiyo o‘g‘li Eliqim egallagach, Xilqiyo o‘g‘li Eliqim o‘z nomini rasmiy hujjatlarda tasdiqlash uchun ishlatishi mumkin bo‘lgan shohona muhrni oldi. O‘sha muhr ham arxeologlar tomonidan topilgan bo‘lib, Angliyadagi ayni o‘sha muzeyda saqlanmoqda. Shebna muzeyda o‘z qabri, ya’ni o‘lim belgisi bilan ifodalangan, Xilqiyo o‘g‘li Eliqim esa muzeyda hayot muhrining timsoli bilan ifodalangan.

For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.

Shimol podshohi haqidagi ogohlantiruvchi xabarni rad etgani uchun Shebna Egamizning og‘zidan tuflab chiqarildi, va Vahiy kitobining Laodikeyaga qaratilgan ogohlantiruvidagi “tuflab chiqarildi” deb tarjima qilingan so‘z aslida otilib chiqadigan qusishni anglatadi. Nehemiya bilan U Toviyani va uning barcha narsalarini tashqariga chiqarib yubordi, Shebna bilan esa u to‘p singari uzoq bir mamlakatga shiddat bilan uloqtirildi. Shebna — 1989 yilda muhrdan ochilgan bashoratli xabarni rad etayotgan va qabrga — hayvonning tamg‘asiga — hozirlanayotgan Laodikeyadagi Adventistlardir; Hilqiyo o‘g‘li Eliakim esa Xudoning muhrini qabul qiladigan Filadelfiyadagi Adventizmdir.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.

> Va o‘sha kunda shunday bo‘ladiki, Men qulim Xilqiyoning o‘g‘li Eliyaqimni chaqiraman. Men uni sening libosing bilan kiydiraman, belbog‘ing bilan mustahkamlayman, va sening hokimiyatingni uning qo‘liga topshiraman; u Quddus aholisiga va Yahudo xonadoniga ota bo‘ladi. Ishayo 22:20, 21.

At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.

Yakshanba qonuni paytida Adventizmning bug‘doyi bilan begona o‘ti ajratib olinadi va zafar topgan jamoatning rahbarligi Xilqiyo o‘g‘li Eliyaqimga beriladi; shundan so‘ng, uchinchi farishtaning xabari baland nido darajasiga ko‘tarilar ekan, Rabbiy O‘z jamoatini bayroq kabi yuksaltiradi. Men, ehtimol, “Xilqiyo o‘g‘li” iborasini kiritish bilan ortiqcha takroriy bo‘lganman, holbuki shunchaki Eliyaqim deb aytishim mumkin edi. Ammo ota bilan uning farzandi birgalikda yetti oxirgi balodan oldingi Ilyos xabarining ramzidir. Ilyos xabari birinchi (ota) va oxirgini (o‘g‘il) ifodalash uchun otalar va farzandlar ramziyligidan foydalanadi. Ushbu bashoratli munosabat yigirma ikkinchi bobdagi yakuniy jumboqlarga o‘z hissasini qo‘shadi. Xilqiyo o‘g‘li Eliyaqimga berilgan va’da shuki, Rabbiy Dovud xonadonining kalitini uning yelkasiga qo‘yar edi.

The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.

“Dovud xonadoni” — Iso itoatsiz yahudiylar bilan bo‘lgan so‘nggi suhbatida tilga olgan ota va o‘g‘il haqidagi xabardir. U, shuningdek, Vahiy kitobini ham shu yerda yakunlaydi. Dovud xonadonida bir kalit bor edi; agar 1844-yil 22-oktabrda boshqa hech narsa qo‘llanilmasa ham, buning sababi shuki, Muqaddas Yozuvlarda bu kalitga ishora qilinadigan yagona joy Filadelfiya jamoatiga yo‘llangan xabardadir.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Dovud xonadonining kalitini uning yelkasiga qo‘yaman; u ochadi, va hech kim yopmaydi; u yopadi, va hech kim ochmaydi. Ishayo 22:22.

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

> Filadelfiyadagi jamoatning farishtasiga yozgin: Muqaddas bo‘lgan, Haqiqiy bo‘lgan, Dovudning kalitiga ega bo‘lgan, ochsa hech kim yopmaydigan va yopsa hech kim ochmaydigan Zot shunday demoqda: Ishlaringni bilaman. Mana, oldingga ochiq eshik qo‘ydim, uni hech kim yopa olmaydi; chunki sening quvvating oz bo‘lsa-da, kalomimni saqlading va ismimni inkor etmading. Mana, o‘zlarini yahudiy deb aytadigan, ammo yahudiy bo‘lmay, yolg‘on gapiradigan shayton sinagogasidagilarni shunday qilamanki, ular kelib oyoqlaring oldida sajda qiladilar va seni sevganimni bilib oladilar. Sabr-toqatim haqidagi kalomni saqlaganing uchun, butun olam uzra keladigan, yer yuzida yashovchilarni sinash uchun bo‘ladigan sinov soatidan Men ham seni saqlayman. Mana, Men tez orada kelaman; tojingni hech kim olmasligi uchun o‘zingda bor narsani mahkam tut. G‘olib kelganni Men O‘z Xudoyimning ma’badida ustun qilaman, va u endi hech qachon tashqariga chiqmaydi; uning ustiga O‘z Xudoyimning ismini, O‘z Xudoyimning shahrining — Xudoyim huzuridan osmondan tushadigan yangi Quddusning — nomini va O‘z yangi ismimni yozaman. Qulog‘i bor eshitsin, Ruh jamoatlarga nima deyayotganini. Vahiy 3:7–12.

Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.

Eliakim 1844-yil 22-oktabrda Eng Muqaddas Xonani ochadigan Millerchilar harakati davridagi bir Filadelfiyalikni ifodalaydi. Men bilamanki, o‘sha tadbiriy davrga oid eshikni ochgan Zot bizning Oliy Ruhoniyimiz Masih edi, ammo Masih kalitni Hilqiyo o‘g‘li Eliakimning yelkasiga qo‘ydi va: “u ochadi”, deb aytadi. Biz ushbu maqolaning boshida men ko‘rsatib o‘tgan nuqtaga yetib keldik.

There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.

Ishayo kitobida “yuk” so‘zi o‘n sakkiz marta uchraydi, ammo ulardan yettitasi yelkada ko‘tariladigan narsani bildiradi, o‘n bir tasi esa halokat haqidagi bashoratni anglatadi. O‘sha o‘n sakkiz holatdan birida halokat haqidagi bashorat ma’nosini bildiradigan so‘z ayni paytda yelkada ko‘tariladigan yukni ham ifodalash uchun ishlatilgan.

The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.

Vahiy vodiysi haqidagi hikoya Quddusda ikki toifa sajda qiluvchilarni vujudga keltiradigan halokat xabari haqidadir. Hukmning ochilishini aniqlab bergan bashoratli xabar Ota Miller tomonidan taqdim etilgan bo‘lib, u 1844-yil 22-oktyabrda muqaddas joyning eshigi yopilib, Eng Muqaddas Joy ochilganda yakunlangan birinchi farishtaning xabaridir. Uilyam Millerning yelkasiga yuklangan va u dunyoga olib borishga tayinlangan “yuk” birinchi farishtaning xabari edi — 1844-yil 22-oktyabrda uchinchi farishtaning xabari kelishi bilan yakunlangan halokat bashorati.

The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”

“Dovud xonadonining kalitini uning yelkasiga qo‘yaman”, va unda shunday deyiladi: “O‘sha kunda mustahkam joyga qoqilgan qoziq olib tashlanadi, kesib tushiriladi va qulaydi; uning ustidagi yuk esa uzib tashlanadi.”

The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!

Bu yerda “yuk” deb tarjima qilingan so‘z halokat haqidagi bashoratni bildiruvchi so‘zdir, biroq bu halokat bashorati Ishayo yelkangda ko‘tarib yuradigan narsani ifodalash uchun ishlatadigan ibroniycha so‘z emas. Halokat bashorati ma’nosidagi bu so‘zga ko‘ra, Xilqiyoning o‘g‘li Elyoqimning yelkasiga Dovudning kaliti qo‘yiladi, va uning yelkasidagi yuk halokat haqidagi bashoratdir. Bu nihoyatda chuqur so‘z o‘yinidir!

Sister White says this about a key that is attached to the Bible.

Opa Uayt Muqaddas Kitobga bog‘langan bir kalit haqida shunday deydi.

> “Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.

> “Xudoning Kalomi bilan bog‘liq holda qimmatbaho sandiqchani ochadigan bir kalit bor; bu bizga qanoat va quvonch bag‘ishlaydi. Men nurning har bir shu’lasi uchun minnatdorchilik his qilaman. Kelajakda hozir biz uchun juda sirli bo‘lgan tajribalar izohlanadi. Ba’zi tajribalarni esa bu foniy vujud boqiylikni kiymaguncha hech qachon to‘liq anglay olmasligimiz mumkin.” Manuscript Releases, 17-jild, 261.

Miller’s opening remarks about his dream says this.

Millerning tushi haqidagi kirish so‘zlari shunday deydi.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.

> “Men tush ko‘rdim: Xudo menga, ko‘rinmas bir qo‘l orqali, taxminan o‘n dyuym uzunlikda va olti dyuym kvadrat hajmda bo‘lgan, qora daraxt va marvaridlar bilan mohirona qadab bezatilgan g‘oyat nafis bir sandiqcha yubordi. Sandiqchaga bir kalit biriktirilgan edi. Men darhol kalitni olib, sandiqchani ochdim; shunda, hayratim va ajabim ichida, uning ichida har xil tur va o‘lchamdagi javohirlar, olmoslar, qimmatbaho toshlar hamda har xil kattalik va qiymatdagi oltin va kumush tangalar bilan to‘la ekanini ko‘rdim; bularning barchasi sandiqchaning ichida o‘z o‘rinlariga go‘zal tarzda joylashtirilgan edi; va shu tarzda joylashtirilgan holda ular faqat quyosh bilangina tenglashtirilishi mumkin bo‘lgan nur va ulug‘vorlikni aks ettirar edi.” Early Writings, 81.

In James White’s footnotes of the dream, he says this of the key.

Tushning izohlarida Jeyms Uayt kalit haqida shunday deydi.

> The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.

> “‘Kalit ilova qilingan’ narsa uning bashoratli Kalomni talqin qilish usuli edi — Muqaddas Bitikni Muqaddas Bitik bilan qiyoslash — Injil o‘zining o‘zi talqin qiluvchisidir. Shu kalit bilan Birodar Miller ‘sandiqni’, ya’ni dunyoga Masihning kelishi haqidagi ulug‘ haqiqatni ochdi.” James White.

James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.

James White bu tush haqida fikr bildirdi va shu munosabat bilan u bir kirish so‘zi yozdi. Miller o‘z tushini ko‘rganini va uni 1847 yilda, ya’ni Buyuk Umidsizlikdan kamida ikki yil o‘tib, ilgari birlashgan Milleriy Adventistlar tarqalib ketgan paytda nashr etganini anglash nihoyatda muhimdir. Miller bu harakatdan ajralgan edi, va “har yoqqa tarqalib ketgan” “kichik poda” hanuz o‘sha umidsizlik azobini chekayotgan edi. Millerning tushi ayni shu vaziyatga taalluqli edi; James White unga izoh berdi, Ellen White esa unga mutlaqo ijobiy tarzda ishora qildi. James White uning tushiga kirish so‘zi yozdi, tushning o‘zini kiritdi va so‘ng bir necha izohlar qo‘shdi. Ushbu ma’lumotdan foydalanishga ehtiyoji bo‘lganlar uchun uning kirish so‘zi, tushning o‘zi va izohlar ushbu maqolaning oxirida keltiriladi.

Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.

Ishayo yigirma ikkinchi bob — Adventizmning boshlanishi va yakunining bir tasviridir. Har ikkala tarixda ham 1844-yil 22-oktabrda yuz bergan va so‘ngra yana yakshanba qonuni paytida yuz beradigan bir ajralish bo‘lgan va bo‘ladi. Har ikkala holatdagi, ya’ni boshlanish va yakundagi bu ajralish o‘nta bokira haqidagi masalning amalga oshishidir. Opa Uayt bizga nodon bokiralar Laodikiyaliklar ekanini ma’lum qiladi. Shavna Adventizmning boshlanishi va yakunidagi Laodikiyalik adventistlarni ifodalaydi. Xilqiyoning o‘g‘li Eliyaqim esa Filadelfiyalik adventistlarni ifodalaydi.

But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”

Ammo Hilqiyo shuningdek Adventizmning otasini ham ifodalaydi, chunki “u Quddus aholisi va Yahudo xonadoni uchun ota bo‘ladi.” Uilyam Millerga hurmat bilan “Ota Miller” deb murojaat qilingan. Millerning yelkasiga “Dovudning kaliti” qo‘yilgan edi; bu esa uning Muqaddas Yozuvlarni “satr ustiga satr” tarzida o‘rganish usulini ifodalaydi.

The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.

Sandıq Muqaddas Kitob bo‘lganligi sababli, u birinchi farishtaning haqiqatlarini ochishda qo‘llagan bashoratni talqin qilish qoidalarini ifodalovchi “Dovudning kaliti”dan foydalandi. O‘sha qoidalar (“Dovudning kaliti”) va Dovudning kaliti bilan anglangan uning halokat haqidagi bashorati (“yuk”) muqaddasxonada “mahkam joyga qoqilgan mix” kabi osib qo‘yildi. “Mix” 1844-yil 22-oktyabr sanasi edi. “Mix” so‘zi igna, mix yoki qoziq ma’nolarini anglatadi va yo‘l belgisi sifatida ifodalanadi. O‘sha mixga osilgan “yuk”, ya’ni halokat haqidagi bashorat, birinchi farishtaning xabari edi; va bu xabar 1844-yil 22-oktyabrda yakuniga yetdi, chunki halokat haqidagi bashorat amalga oshib bo‘lgan edi, olib tashlandi, kesib tushirildi va qulab tushdi. U olib tashlandi, chunki halokat haqidagi bashoriy xabar o‘tgan zamonga aylangan edi, va shundan so‘ng mix Eng Muqaddas Joyga ko‘chirilishi kerak edi; u yerda unga yana bir boshqa halokat yuki osib qo‘yilardi.

Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.

Millerning halokat haqidagi bashorati, bashorat qoidalariga ko‘ra “Dovudning kaliti” sifatida ifodalangan holda, muqaddas joyga uning otasining uyining butun ulug‘vorligini ushlab turadigan bir mixni qoqardi. Ushbu parchalardagi “ulug‘vorlik” so‘zi og‘irlik ma’nosini anglatadi. Uyning og‘irligini ushlab turadigan narsa — uyning poydevoridir. Millerning poydevoriy ishi “zurriyot va nasl” bilan ifodalangan uchinchi farishtaning xabarining barcha qo‘shimcha nurlarining og‘irligini ushlab turadi. U ma’badning barcha turli idishlarining og‘irligini ham ushlab turadi. Va poydevor ulug‘vor taxtni o‘rnatish uchun bir ma’badga qo‘yildi.

Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.

Hilqiyoning o‘g‘li Eliyaqim Filadelfiya jamoatini ifodalaydi. Eliyaqim “ko‘targuvchi Xudo” degan ma’noni anglatadi, chunki Quddusning otasi bo‘lgan Eliyaqim Xudo O‘zining tanlangan ahd xalqining poydevorlarini ko‘tarish uchun foydalangan William Millerni ifodalaydi. U Hilqiyoning o‘g‘lidir; bu ism ikki so‘zdan kelib chiqqan bo‘lib, ikkinchisi Xudoni, birinchisi esa nutqning ravonligi ma’nosidagi “silliqlik”ni anglatadi. Hilqiyo Xudoning Kalomini yoki ovozini ifodalaydi, uning o‘g‘li esa ma’badning ko‘tarilishini ifodalaydi.

At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.

Adventizmning oxirida halokat haqidagi bir bashorat bo‘lishi kerak, va o‘sha bashorat Vahiy kitobining o‘n to‘rtinchi bobidagi uchinchi farishtadir. Oxirida Millerning kaliti orqali timsollangan bir kalit bo‘lishi kerak. Bizning davrimizdagi “kalit” tarixning takrorlanishiga, ayniqsa birinchi bor tilga olinishi qoidasiga asoslanadi; bu qoida Masihning O‘zi orqali ifodalangan Alfa va Omega tamoyilini o‘z ichiga oladi yoki aynan o‘sha tamoyildir. Millerning bir o‘g‘li bo‘lishi kerak. Shunday qilib, ota Miller Rabbiy Kalomi bo‘lgan Hilqiyo bo‘ladi, Millerning o‘g‘li esa “ko‘tarishning Xudosi” ma’nosini bildiruvchi Eliqimdir. Ota Miller ma’badni ko‘tardi, Millerning o‘g‘li esa Laodikeya bilan Filadelfiya qachon ajratilishini va filadelfiyaliklar bir bayroq sifatida ko‘tarilishini aniqlab beradi. Qoqib mahkamlangan bir mix bo‘lishi kerak, ammo u Miller tarixidagidek Muqaddas joyda emas, balki Eng Muqaddas joyda bo‘ladi. O‘sha mix va unga osib qo‘yilgan yuk uchinchi farishtaning xabarining oxirida, xuddi birinchi farishtaning xabarining oxirida bo‘lgani kabi, kesib tashlanadi. Mixoil o‘rnidan turganda va insoniy sinov muddati yopilganda, halokat haqidagi bashorat o‘tgan zamonda bo‘ladi, olib tashlangan, kesib tashlangan va qulagan bo‘ladi.

The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.

1844-yilda vaqtning o‘tishidan keyin yuz bergan ajralish yoki tarqalish Yakshanba qonuni paytida takrorlanadi. Ishayo yigirma ikki-bob Yakshanba qonuni inqirozi vaqtida sodir bo‘ladigan Laodikiyalik Adventistlarning Filadelfiyalik Adventistlardan ajralishiga olib keladigan sharoitlarning bir tasviridir.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because 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: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.

> Laodikeyadagi jamoatning farishtasiga yozgin: Omin, sodiq va haqiqiy Shohid, Xudoning yaratilishining Boshlanishi shunday demoqda: Ishlaringni bilaman: sen na sovuqsan, na issiq. Qaniydi, sovuq yoki issiq bo‘lsang edi. Shunday ekan, iliqsan, sovuq ham, issiq ham emasliging uchun seni Og‘zimdan qusib tashlayman. Chunki sen: “Men boyman, boyib ketganman va hech narsaga muhtoj emasman”, deysan-u, o‘zingning baxtsiz, ayanchli, kambag‘al, ko‘r va yalang‘och ekaningni bilmaysan. Maslahat beramanki, boy bo‘lishing uchun Mendan olovda toblangan oltin sotib ol; kiyinishing va yalang‘ochligingning uyati ko‘rinmasligi uchun oq kiyimlar sotib ol; ko‘rishing uchun ko‘zlaringga surtadigan malham sotib ol. Men sevganlarimning hammasini fosh etib koyiyman va tarbiyalayman. Shunday ekan, g‘ayratli bo‘l va tavba qil. Mana, Men eshik oldida turib taqillatib turibman. Kim Mening ovozimni eshitib, eshikni ochsa, uning oldiga kiraman va u bilan birga dasturxon atrofida o‘tiraman, u esa Men bilan. G‘olib kelganga Men O‘z taxtimda Men bilan birga o‘tirishni ato qilaman, xuddi Men ham g‘olib kelib, Otamning taxtida U bilan birga o‘tirganim kabi. Kimning qulog‘i bo‘lsa, Ruh jamoatlarga nima deyayotganini eshitsin. Vahiy 3:7–22.

After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.

Tushning kirish qismidan so‘ng, James White tushning o‘zini izohlar bilan keltiradi. Biz James White’ning Miller tushiga tatbiqini bilan bog‘liq hech qanday muammoga ega emasmiz, garchi biz ko‘p bor uning tushiga James White’nikidan bir oz farq qiladigan talqinni nashr etgan bo‘lsak ham. James White’ning biz nashr etgan talqindan farq qiladigan asosiy yondashuvi shundan iboratki, u “javohirlar”ni Xudoning xalqi kontekstida joylashtiradi, biz esa javohirlarni bashoratli haqiqatlar deb tushunamiz. Bunda hech qanday ziddiyat yo‘q, chunki inson o‘zi ishonadigan narsani aks ettiradi, va Buyuk Hafsalasi Pir Bo‘lishdan keyin javohirlarning sochilib ketishi yakshanba qonunidan OLDIN Xudoning xalqining tarqalishini timsollaydi. Ammo bu masala kelgusidagi tadqiqot uchun qoldiriladi.

## James White’s introduction to William Miller’s Dream

Jeyms Uaytning Uilyam Millerning tushi uchun kirish so‘zi

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

> “Quyidagi tush bundan ikki yildan ortiq vaqt avval Advent Herald jurnalida e’lon qilingan edi. Men o‘shanda u o‘tgan ikkinchi advent tajribamizni ravshan tarzda ko‘rsatib berishini va Xudo bu tushni tarqalib ketgan poda manfaati uchun berganini angladim.

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> “Egamizning buyuk va dahshatli kunining yaqinlashayotganining alomatlari orasida Xudo tushlarni ham qo‘ygan. Qarang: Yo‘el 2:28–31; Havoriylar 2:17–20. Tushlar uch yo‘l bilan kelishi mumkin; birinchidan, ‘ko‘p tashvishlar tufayli’. Qarang: Voiz 5:3. Ikkinchidan, Shaytonning nopok ruhi va aldoviga berilganlar uning ta’siri orqali tushlar ko‘rishlari mumkin. Qarang: Qonunlar takrori 8:1–5; Yeremiyo 23:25–28; 27:9; 29:8; Zakariyo 10:2; Yahudo 8. Uchinchidan esa, Xudo har doim O‘z xalqiga tushlar orqali, ozmi-ko‘pmi, ta’lim berib kelgan va hanuz ham berib kelmoqda; bu tushlar farishtalar va Muqaddas Ruhning vositachiligi orqali keladi. Haqiqatning ravshan nurida turuvchilar Xudo ularga qachon tush berganini biladilar; bunday kishilar yolg‘on tushlar bilan aldanib, yo‘ldan ozdirilmaydilar.”

> “And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.

> “Va u dedi: Endi mening so‘zlarimni eshitinglar: agar orangizda payg‘ambar bo‘lsa, Men — Egamiz — unga O‘zimni vahiyda ayon qilaman va u bilan tushda so‘zlashaman. Soni 12:5.

> “Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.

> “Yoqub dedi: ‘Egamizning farishtasi tushimda menga so‘zladi.’ Ibtido 31:2. ‘Va Xudo suriyalik Lobonga kechasi tushida keldi.’ Ibtido 31:24. Yusufning tushlarini Ibtido 37:5–9 da o‘qing, so‘ngra ularning Misrda amalga oshganligi haqidagi qiziqarli hikoyani o‘qing.

> “In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> “Egamiz Giv’onda Sulaymonga tunda tushida zohir bo‘ldi” (1 Shohlar 3:5). Doniyor kitobining ikkinchi bobidagi ulkan va muhim timsol ham tushda berilgan edi, shuningdek yettinchi bobdagi to‘rt maxluq va hokazolar ham. Hirod go‘dak Najotkorni halok etishga uringanida, Yusufga tushida Misrga qochish haqida ogohlantirish berildi. Matto 2:13.

> “And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.

> “Oxirgi kunlarda shunday bo‘ladiki, — deydi Xudo, — Men O‘z Ruhimdan har bir jonzot ustiga quyaman; o‘g‘illaringiz va qizlaringiz bashorat qiladilar, yigitlaringiz vahiylar ko‘radilar, qariyalaringiz esa tushlar ko‘radilar. Havoriylar 2:17.

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> “Payg‘ambarlik in’omi, tushlar va vahiylar orqali, bu yerda Muqaddas Ruhning samarasidir va oxirgi kunlarda alomatni tashkil etadigan darajada namoyon bo‘lishi kerak. U Injil jamoatining in’omlaridan biridir.

> “And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.

> “Va U ba’zilarni havoriylar, ba’zilarni esa PAYG‘AMBARLAR, ba’zilarni xushxabar voizlari, ba’zilarni esa cho‘ponlar va muallimlar qilib berdi; toki azizlar kamolga yetkazilsin, xizmat ishi bajo keltirilsin va Masihning tanasi bino qilinsin. Efesliklarga 4:11, 12.

> “And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.

> “Xudo jamoatda ba’zilarni tayin qildi: avvalo havoriylarni, ikkinchi o‘rinda PAYG‘AMBARLARNI va hokazo. 1 Korinfliklarga 7:28.

> “Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> “BASHORATLARNI nafrat bilan rad etmang. 1 Salonikaliklarga 5:20. Shuningdek qarang: Havoriylar 13:1; 21:9; Rimliklarga 12:6; 1 Korinfliklarga 14:1, 24, 39. Payg‘ambarlar yoki bashoratlar Masih jamoatining imorat bo‘lishi uchundir; va Xudoning Kalomidan, ular xushxabarchilar, cho‘ponlar va ustozlar barham topishidan oldin barham topishi kerak edi, degan hech qanday dalil keltirib bo‘lmaydi. Ammo e’tiroz bildiruvchi shunday deydi: ‘Shunchalik ko‘p soxta vahiylar va tushlar bo‘lganki, men bunday narsalarning hech biriga ishonch qila olmayman.’ To‘g‘ri, Shaytonning o‘z qalbakisi bor. Unda har doim soxta payg‘ambarlar bo‘lgan, va albatta biz ularni hozir ham, uning mana shu aldov va zafarining oxirgi soatida, kutishimiz mumkin. Bunday maxsus vahiylarni, qalbakisi mavjudligi sababli, rad etadiganlar, xuddi shunday asos bilan yana bir oz nariga borib, Xudo insonga tushda yoki vahiyda hech qachon O‘zini ayon qilmagan, deb ham inkor etishlari mumkin, chunki qalbakisi har doim mavjud bo‘lgan.”

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> “Tushlar va vahiylar — Xudo O‘zini insonga ochib bergan vositadir. U shu vosita orqali payg‘ambarlarga so‘zlagan; U bashorat in’omini Injil jamoatining in’omlari qatoriga qo‘ygan va tushlar hamda vahiylarni ‘OXIRGI KUNLAR’ning boshqa alomatlari bilan bir qatorga kiritgan. Omin.

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.

> “Yuqoridagi mulohazalardagi maqsadim e’tirozlarni Muqaddas Yozuvlarga muvofiq tarzda bartaraf etish va o‘quvchining ongini quyidagiga tayyorlash bo‘lgan.” James White, Brother Miller’s Dream, 1–3.

## William Miller’s Second Dream

Uilyam Millerning Ikkinchi Tushi

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> “Men tush ko‘rdimki, Xudo ko‘rinmas bir qo‘l orqali menga uzunligi taxminan o‘n dyuym, eni va bo‘yi esa olti dyuymli, g‘oyat nafis ishlangan bir quticha yubordi; u qora daraxtdan yasalgan bo‘lib, marvaridlar bilan mohirona qadab bezatilgan edi. Qutichaga bir kalit mahkamlangan edi. Men darhol kalitni oldim va qutichani ochdim; shunda, hayrat va taajjubimga, uning ichi har xil tur va kattalikdagi javohirlar, olmoslar, qimmatbaho toshlar hamda har turli o‘lcham va qiymatdagi oltin va kumush tangalar bilan to‘ldirilganini ko‘rdim; bularning barchasi qutichaning ichida o‘z-o‘z joylariga go‘zal qilib joylashtirilgan edi; va shunday tartibda joylashtirilgan holda ular faqat quyosh bilangina tenglashtirilishi mumkin bo‘lgan bir nur va ulug‘vorlikni aks ettirar edi.

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> “Garchi qalbim uning mazmunining porloqligi, go‘zalligi va qadr-qimmati tufayli cheksiz quvonchga to‘lgan bo‘lsa-da, men bu ajoyib manzaradan yolg‘iz o‘zim bahramand bo‘lishni o‘z burchim deb bilmadim. Shuning uchun uni xonamdagi markaziy stol ustiga qo‘ydim va istaganlarning barchasi kelib, inson bu hayotda ko‘rgan eng ulug‘vor va eng porloq manzarani ko‘rishlari mumkinligi haqida xabar tarqatdim.

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> “Odamlar kira boshladilar: avvaliga ularning soni oz edi, ammo bora-bora olomonga aylandi. Ular sandiqchaga ilk bor nazar tashlaganlarida, hayratga tushib, quvonchdan qichqirishar edi. Ammo tomoshabinlar ko‘paygach, har kim marvaridlarni bezovta qila boshladi: ularni sandiqchadan chiqarib, stol ustiga sochib yuborardi. Men esa egasi sandiqcha bilan marvaridlarni yana mening qo‘limdan talab qiladi, deb o‘ylay boshladim; agar ularning sochilib ketishiga yo‘l qo‘ysam, ularni endi avvalgidek yana sandiqchadagi o‘z o‘rniga joylay olmasdim; va javobgarlikni ado etishga hech qachon qodir bo‘lmasligimni his qildim, chunki u nihoyatda ulkan bo‘lar edi. Shunda men odamlarga ularga qo‘l tekkizmasliklarini, ularni sandiqchadan chiqarmasliklarini iltijo qila boshladim; biroq men qanchalik ko‘p yolvorgan bo‘lsam, ular shunchalik ko‘proq sochib yuborardilar; endi esa ular ularni butun xona bo‘ylab, polga va xonadagi har bir mebel ustiga sochayotgandek tuyulardi.”

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> “Shundan keyin men ularning asl javohirlar va tangalar orasiga sanoqsiz miqdorda soxta javohirlar va qalbaki tangalarni sochib yuborganlarini ko‘rdim. Men ularning tuban qilmishi va noshukurligidan nihoyatda g‘azablandim hamda buning uchun ularni koyib, ta’na qildim; ammo men qanchalik ko‘p koyigan bo‘lsam, ular asl javohirlar orasiga soxta javohirlar va qalbaki tangalarni shunchalik ko‘proq sochdilar.”

> “I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

> “Shundan so‘ng men jismoniy jonimda g‘azablandim va ularni xonadan haydab chiqarish uchun jismoniy kuch ishlata boshladim; ammo men bittasini itarib chiqarayotganimda, yana uchtasi kirib kelar, o‘zlari bilan kir, yog‘och qirindilari, qum va har xil axlatni olib kirar edi; toki ular ko‘zdan butunlay pana bo‘lib qolgan barcha haqiqiy javohirlar, olmoslar va tangalarning har birini qoplab yuborguncha. Ular, shuningdek, mening sandig‘imni parcha-parcha qilib yirtib tashladilar va uni axlat orasiga sochib yubordilar. Men o‘yladimki, mening g‘amimga ham, g‘azabimga ham hech bir odam e’tibor bermaydi. Men butunlay tushkunlikka tushib, dilim cho‘kdi va o‘tirib yig‘ladim.

> “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

> “Shu tariqa men o‘z ulkan yo‘qotishim va mas’uliyatim sabab yig‘lab, aza tutib turganimda, Xudoni esladim va U menga yordam yuborishini chin dildan so‘rab ibodat qildim. Darhol eshik ochildi va bir kishi xonaga kirdi; shunda odamlarning hammasi undan chiqib ketdi. Uning qo‘lida chang artadigan cho‘tka bor edi; u derazalarni ochib, xonadagi chang va axlatni supurib tozalay boshladi.

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> Men Unga to‘xtashini iltijo qildim, chunki vayronalar orasida sochilib yotgan ba’zi qimmatbaho javohirlar bor edi.

> “He told me to ‘fear not,’ for he would ‘take care of them.’

> U menga “qo‘rqma”, dedi, chunki u “ularga g‘amxo‘rlik qiladi”.

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Shunda, u chang va axlatni, soxta javohirlar va qalbaki tangalarni supurib tashlayotgan paytda, bularning hammasi bulut kabi ko‘tarilib derazadan tashqariga chiqib ketdi, va shamol ularni olib ketdi. Shovqin-suronda men bir lahzaga ko‘zlarimni yumdim; ularni ochganimda, axlatning hammasi yo‘q bo‘lib ketgan edi. Qimmatbaho javohirlar, olmoslar, oltin va kumush tangalar esa xonaning hamma yeriga mo‘l-ko‘l sochilib yotar edi.”

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> So‘ng u stol ustiga avvalgisidan ancha kattaroq va go‘zalroq bir sandiqcha qo‘ydi, va qimmatbaho toshlarni, olmoslarni, tangalarni hovuchlab yig‘ib, birontasi ham qolmaguncha, ularni sandiqchaga tashladi, garchi olmoslarning ayrimlari igna uchidan ham kattaroq bo‘lmasa-da.

> “He then called upon me to ‘come and see.’

> So‘ng u meni: “Kel va ko‘r”, deb chaqirdi.

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “Men tobut ichiga qaradim, ammo ko‘rgan manzaramdan ko‘zlarim qamashib ketdi. Ular ilgari ega bo‘lgan ulug‘vorligidan o‘n baravar ziyoda porlardi. Men ularni sochib yuborib, chang ichida oyoq osti qilgan o‘sha yovuz kishilarning oyoqlari ostida qumda ishqalab tozalangandek deb o‘yladim. Ular tobut ichida go‘zal tartib bilan, har biri o‘z o‘rnida joylashtirilgan edi; ularni ichiga tashlagan odamning biror ko‘rinadigan mashaqqatisiz. Men nihoyatda quvonib qichqirdim, va o‘sha qichqiriq meni uyg‘otdi.” Early Writings, 81–83.

## James White’s Footnotes

Jeyms Uaytning izohlari

> “The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

> “Sanduq” Muqaddas Kitobning Rabbimiz Iso Masihning ikkinchi kelishiga oid ulugʻ haqiqatlarini anglatadi; bu haqiqatlar dunyoga e’lon qilinishi uchun Birodar Millerga berilgan edi.

> “The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

> “‘Biriktirilgan kalit’ uning bashoratli Kalomni talqin qilish usuli edi — oyatni oyat bilan qiyoslash, ya’ni Muqaddas Kitobning o‘zi o‘zining talqinchisi. Shu kalit bilan Birodar Miller dunyoga Advent haqidagi ulug‘ haqiqatni o‘z ichiga olgan ‘sandiqcha’ni ochdi.

> “‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

> “‘Odamlar kira boshladilar, avvaliga son jihatdan oz edilar, ammo bora-bora olomonga aylandilar.’ Kelish haqidagi ta’limot dastlab Birodar Miller va yana juda oz sonli boshqalar tomonidan va’z qilinganida, uning ta’siri juda kam bo‘ldi va u orqali juda oz kishilar uyg‘otildi; ammo 1840 yildan 1844 yilgacha, qayerda va’z qilingan bo‘lsa, butun jamoatchilik junbushga keldi.

> “The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

> “Sandiq ichida ‘o‘z o‘rinlariga naqadar go‘zal tartib bilan joylashtirilgan’ ‘turli nav va hajmdagi marvaridlar, olmoslar va boshqalar’ Xudoning farzandlarini [Malaki 3:17], ya’ni barcha jamoatlardan va hayotning deyarli har bir tabaqasi hamda sharoitidan bo‘lgan, advent imonini qabul qilgan va muqaddas haqiqat ishida o‘zlariga tegishli o‘rinlarda dadil turishgani ko‘ringan kishilarni ifodalaydi. Ular shu tartibda harakat qilib, har biri o‘z burchiga e’tibor berib va Xudo oldida kamtarlik bilan yurib turganida, ular dunyoga faqat havoriylar davridagi jamoat bilan tenglashtirilishi mumkin bo‘lgan ‘bir nur va ulug‘vorlikni aks ettirdilar’. Xabar [Vahiy 14:6, 7], go‘yo shamol qanotlarida tarqalgandek bo‘ldi, va ‘Kelinglar, chunki endi hamma narsa tayyor,’ [Luqo 14:17] degan da’vat kuch va ta’sir bilan yoyildi.

> “When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.

> “Uchib borayotgan farishta [Vahiy 14:6, 7.] avval abadiy xushxabarni va’z qila boshlaganida, ya’ni: ‘Xudodan qo‘rqinglar va Unga ulug‘vorlik beringlar; chunki Uning hukm soati keldi’, deb e’lon qilganida, ko‘plar Isoning kelishi va tiklanishni nazarda tutib, shodlikdan qichqirdilar; keyin esa aynan o‘shalarning o‘zi, biroz avval ularni quvonchga to‘ldirgan haqiqatga qarshi chiqib, uni masxara qildilar va kulgiga qoldirdilar. Ular javohirlarni bezovta qildilar va tarqatib yubordilar. Bu bizni 1844 yilning kuziga olib keladi; o‘shanda tarqatilish davri boshlangan edi. Buni qayd eting: javohirlarni bezovta qilgan va tarqatib yuborganlar bir vaqtlar ‘shodlikdan qichqirgan’larning o‘zlari edi. Va 1844 yildan beri suruvni aynan bir vaqtlar haqiqatni va’z qilgan va unda quvongan, ammo keyinchalik Xudoning ishini hamda o‘tgan advent tajribamizdagi bashoratning bajo bo‘lganini inkor etganlar kabi hech kim bunchalik samarali ravishda tarqatib yubormagan va ularni yo‘ldan ozdirmagan.”

> “Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’

> “1844-yil yettinchi oyida, Yarim tun faryodidan keyingi bir necha oy davomida, Birodar Millerning guvohligi shundan iborat ediki, eshik yopilgan edi, advent harakati esa bashoratning bajo bo‘lishi edi, va vaqtni va’z qilishda biz haq bo‘lgan edik. So‘ng u Advent Herald orqali o‘z birodarlarini mahkam turishga, sabrli bo‘lishga va bir-birlariga qarshi nolimaslikka da’vat qildi; shunda Xudo vaqtni va’z qilganlari uchun ularni tez orada oqlardi. Shu tariqa u gavharlar uchun iltijo qildi, holbuki ular uchun o‘zining ‘javobgarligi’ni his etar edi va bu ‘nihoyatda ulkan bo‘lur edi.’”

> “The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.

> 1844-yilda eshik yopilganidan buyon haqiqiylar orasiga sochib yuborilgan «qalbaki javohirlar va soxta tangalar» ravshanki, soxta imonlilarni, yoxud «begona farzandlar»ni [Hosea 5:7.] ifodalaydi.

> “The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.

> «Sochilib ketgan “qimmatbaho toshlar,” “olmoslar” va “tangalar” yig‘ib kiritilgan “avvalgidan ancha kattaroq va go‘zalroq” ikkinchi “sandiq” — tarqoq poda jamlanadigan, ya’ni tirik Xudoning muhriga ega bo‘lgan 144 000 kishining barchasi to‘planadigan, hozirgi zamonning tirik haqiqatining keng maydonini anglatadi. Qimmatli olmoslarning birortasi ham zulmatda qolmaydi. Ba’zilari “to‘g‘nog‘ich uchidan ham katta bo‘lmasa-da”, Xudo O‘z javohirlarini yig‘ayotgan shu kunda ular nazardan chetda qolmaydi va tashqarida qoldirilmaydi. [Malaki 3:16–18.] U O‘z farishtalarini yuborib, Lutni Sado‘mdan olib chiqqanidek, ularni ham shoshiltirib chiqarishi mumkin. “Egamiz yer yuzida qisqa ish qiladi.” “U uni adolat ila qisqartiradi.” Qarang: Rimliklarga 9:28.»

> “The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

> “‘Tuproq va qirindilar, qum va har xil chiqindilar,’ 1844-yilning kuzidan beri ikkinchi adventga ishonuvchilar orasiga kirib kelgan turli va son-sanoqsiz xatolarni ifodalaydi. Bu yerda men ulardan ayrimlarini ko‘rib chiqaman.

> “1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.

> “1. «Cho‘ponlar»dan ayrimlari yarim tun faryodi e’lon qilingan zahoti takabburlik bilan tutgan mavqe shundan iborat ediki, yettinchi oy harakatiga hamroh bo‘lgan Muqaddas Ruhning ulug‘vor erituvchi qudrati mesmerik ta’sir emish. Jorj Storrs bu mavqeni birinchilardan bo‘lib egallagan edi. Uning 1844 yilning oxirgi qismida, o‘sha paytda Nyu-York shahrida nashr etilgan Midnight Cry dagi yozuvlariga qarang. J. V. Himes 1845 yil bahoridagi Albany Konferensiyasida, yettinchi oy harakati yetti fut chuqurlikdagi mesmerizmni hosil qildi, dedi. Buni menga o‘sha yerda hozir bo‘lgan va bu so‘zni eshitgan bir kishi aytdi. Yettinchi oy faryodida faol ishtirok etgan boshqalar esa shundan beri o‘sha harakatni Iblisning ishi deb e’lon qildilar. Masih va Muqaddas Ruhning ishini Iblisga nisbat berish Najotkorimiz davrida kufr edi, hozir ham kufrdir.”

> “2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.

> “2. Aniq vaqt borasidagi ko‘plab tajribalar. 2300 kun 1844-yilda tugaganidan beri, turli shaxslar tomonidan ularning yakuniga doir ancha ko‘p vaqtlar belgilab qo‘yilgan. Buni qilish bilan ular ‘chegara belgilarini’ olib tashladilar va butun advent harakati uzra zulmat hamda shubha soldi.”

> “3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’

> “3. Spiritizm o‘zining barcha xomxayollari va haddan oshishlari bilan. Dahshatli o‘lim ishini amalga oshirgan iblisning bu hiylasi juda munosib ravishda ‘yog‘och qipiqlari’ va ‘har xil chiqindilar’ bilan ifodalangan. Spiritizm zaharini ichib yuborganlarning ko‘plari bizning avvalgi advent tajribamizning haqiqat ekanini tan oldilar, va aynan shu holat tufayli ko‘plar spiritizmni 1843 va 1844 yillarda buyuk advent harakatlariga Xudo rahbarlik qilganiga ishonishning tabiiy mevasi, deb hisoblashga majbur bo‘ldilar. Butrus, ‘halokatli bid’atlarni kiritadigan, hatto ularni sotib olgan Rabbini ham inkor etadigan’ kishilar haqida so‘z yuritar ekan, shunday deydi: ‘ULAR TUFAYLI HAQIQAT YO‘LI YOMONLANADI.’”

> “4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

> “4. O‘zini ‘Ilyos Payg‘ambar’ deb da’vo qilgan S. S. Snow” Bu kishi, o‘zining g‘alati va vahshiyona faoliyati davomida, ushbu o‘lim ishida ham o‘z rolini o‘ynagan, va uning tutgan yo‘li ko‘plab samimiy qalblarning nazarida kutayotgan azizlarning haqiqiy mavqeini badnom etishga moyil bo‘lgan.

> “To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.

> Xatolar ushbu ro‘yxatiga men yana ko‘plab boshqalarini ham qo‘shishim mumkin edi; masalan, Vahiy 20:4, 7 dagi o‘tmishda bo‘lgan «ming yil», Vahiy 7:4; 14:1 dagi 144 000, Masih tirilganidan keyin «qabrlardan chiqib kelgan va tirilganlar», ish qilmaslik haqidagi ta’limot, go‘daklarning yo‘q qilinishi haqidagi ta’limot va hokazo, va hokazo.

> “These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

> “Bu xatolar shu qadar tirishqoqlik bilan yoyildi va kutayotgan podaga shu qadar qattiq singdirildiki, Birodar Miller tushni ko‘rgan paytda haqiqiy javohirlar ‘ko‘zdan yashirilgan’ edi va payg‘ambarning so‘zlari o‘rinli edi — ‘Hukm orqaga surilgan, adolat esa uzoqda turibdi,’ va hokazo, va hokazo. Qarang: Ishayo 59:14. O‘sha paytda mamlakatda hozirgi haqiqat ishini himoya qiladigan birorta ham advent gazetasi yo‘q edi. The Day-Dawn kichik podaning haqiqiy mavqeini himoya qilgan so‘nggi nashr edi; biroq u Rabbiy Birodar Millerga bu tushni berganidan bir necha oy oldin so‘nib qolgan edi; va o‘zining so‘nggi o‘lim talvasasida holdan toygan, oh chekayotgan azizlarga ularning yakuniy najoti vaqti sifatida, o‘sha paytda hali kelajakda bo‘lgan o‘ttiz yil keyingi 1877 yilni ko‘rsatdi. Afsus! afsus! Bunday g‘amgin ahvol ustidan Birodar Miller tushida ‘o‘tirib yig‘lagani’ ajab emas.”

> “Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.

> “Birodar Miller 1849-yil 22-dekabr kuni o‘limda ko‘zlarini yumdi; bu uning tushidagi quyidagi so‘zlarni bajo keltirdi: ‘Shovqin-suron ichida men bir lahzaga ko‘zlarimni yumdim.’ Bu ajoyib bajo kelish shu qadar ravshanki, buni ko‘rmay qoladigan hech kim bo‘lmaydi.

> “The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

> “Sandiq, o‘n bokira haqidagi masalda belgilab qo‘yilganidek, Birodar Miller dunyoga e’lon qilgan advent haqiqatini ifodalaydi. [Matto 25:1–11.] Birinchidan, vaqt — 1843 yil; ikkinchidan, kechikish vaqti; uchinchidan, 1844 yilning yettinchi oyidagi yarim tun faryodi; to‘rtinchidan esa, yopiq eshik. 1843 yildan beri ikkinchi adventga oid nashrlarni o‘qigan hech kim Birodar Millerni advent tarixidagi ushbu to‘rtta muhim nuqtani ilgari surganini inkor etmaydi. Haqiqatning ana shu uyg‘un tizimi, ya’ni “sandiq”, o‘z tajribasini rad etgan va o‘zlari Birodar Miller bilan birga dunyoga shu qadar qo‘rqmasdan va’z qilgan ayni haqiqatlarni inkor etganlar tomonidan parcha-parcha qilinib, chiqindilar orasiga sochib yuborildi.”

> “The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.

> “Shunda jamoat pok bo‘ladi va ‘Xudoning taxti oldida aybsiz’ turadi; o‘zlarining barcha xatolari, nuqsonlari va gunohlarini e’tirof etgan, ular Masihning qoni bilan yuvilib, o‘chirib tashlangan bo‘lgach, ular ‘dog‘u burishiqsiz, yoxud shunga o‘xshash biror narsasiz’ bo‘ladilar. Shunda ular ‘avvalgi ulug‘vorliklaridan o‘n karra ortiq’ porlaydilar.” JAMES WHITE Oswego, May, 1850.

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