Article

# Rome Establishes the Vision - Number Three

Rim Vahiyni O‘rnatadi — Uchinchi raqam

The United States and the Prophetic Vision: A Call to Deep Biblical Study and Understanding

Qo‘shma Shtatlar va bashoratli vahiy: Muqaddas Kitobni chuqur o‘rganish va anglashga da’vat

Author

Jeff Pippenger

Published

July 14, 2024

Formats

PDF
Word
Song MP3

In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen, we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, and sifting process which is represented as the Messenger of the Covenant in Malachi chapter three, cleansing the silver and gold is now under way. In Malachi chapter three, it identifies a purging.

Doniyor kitobining o‘n birinchi bobi o‘n to‘rtinchi oyatida “vahiyni barpo etadigan” “xalqingning talonchi odamlari” bilan Qo‘shma Shtatlar timsollangan, degan xususiy talqinga bag‘ishlangan avvalgi ikki maqolada, biz Ellen White qalamiga mansub bir parchani keltirgan edik; unda shunday deyilgan edi: “Jamoat a’zolari har biri alohida sinaladi va isbotlanadi.” Malaki kitobining uchinchi bobida Ahd Xabarchisi sifatida tasvirlangan, kumush va oltinni tozalaydigan o‘sha isbotlash, sinash va elash jarayoni hozir amalga oshmoqda. Malaki kitobining uchinchi bobida bu poklanish deb ko‘rsatilgan.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> U kumushni eritib tozalovchi singari o‘tiradi; u Levining o‘g‘illarini poklaydi va ularni oltin va kumush singari tozalaydi, toki ular Egamizga solihlik ila nazr keltirsinlar. Shunda Yahudo va Quddusning nazri Egamizga qadimgi kunlardagi kabi, ilgarigi yillardagi kabi maqbul bo‘lur. Malakiy 3:3, 4.

Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.

Vahiyni tasdiqlovchi ramz Amerika Qo‘shma Shtatlari, degan fikrga yopishib olganlar 2023-yil iyulida muhrdan yechilgan xabar bir yuz qirq to‘rt minglar qatorida bo‘lishga da’vogarlarni poklaydigan narsa ekanini tushuna olmadilar yoki tushunishni istamadilar. Kafarnahumdagi sinagogada bir yuz qirq to‘rt minglarning yakuniy poklanishi timsol qilingan edi.

> “Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.

> “Iso ularga ochiqchasiga shunday dedi: «Sizlarning orangizda ishonmaydiganlar bor»; va qo‘shimcha qildi: «Shuning uchun sizlarga aytdimki, agar Otam tomonidan unga berilmagan bo‘lsa, hech kim Mening oldimga kela olmaydi». U ularga shuni tushuntirishni istar ediki, agar ular Uning oldiga tortilmayotgan bo‘lsalar, buning sababi ularning qalblari Muqaddas Ruhga ochiq emasligidadir. «Tabiiy odam esa Xudoning Ruhiga oid narsalarni qabul qilmaydi, chunki ular uning uchun ahmoqlikdir; va u ularni anglay olmaydi, chunki ular ruhiy tarzda idrok qilinadi». 1 Korinfliklarga 2:14. Ruh Iso ulug‘vorligini imon orqali ko‘radi. Bu ulug‘vorlik, Muqaddas Ruh orqali, ruhda imon yoqilmaguncha yashirin bo‘lib qoladi.

> “By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

> Ularning imonsizligi omma oldida fosh etilgani bois, bu shogirdlar Isodan yanada ko‘proq begonalashib ketdilar. Ular nihoyatda ranjidilar va Najotkorga ozor yetkazishni hamda farziylarning g‘arazidan qoniqish hosil qilishni istab, Unga orqa o‘girib, Uni mensimay tark etdilar. Ular o‘z tanlovlarini qilgan edilar, — ruhsiz shaklni, mag‘izsiz po‘stloqni tanlagan edilar. Ularning qarori keyinchalik hech qachon o‘zgarmadi; chunki ular endi Iso bilan birga yurmadilar.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Uning qo‘lida sovurguvchi kuragi bordir; U o‘z xirmonini batamom tozalab, bug‘doyini omborga yig‘adi’. Matto 3:12. Bu poklanish zamonlaridan biri edi. Haqiqat so‘zlari orqali somon bug‘doydan ajratilayotgan edi. Tanbehni qabul qilish uchun haddan tashqari manman va o‘zini oqlovchi, kamtarlik hayotini qabul qilish uchun esa dunyoni ortiqcha sevuvchi bo‘lganlari sababli, ko‘plar Isodan yuz o‘girdilar. Hozir ham ko‘plar ayni shu ishni qilmoqdalar. Jonlar bugun Kafarnahumdagi ibodatxonada bo‘lgan o‘sha shogirdlar singari sinalmoqda. Haqiqat yurakka yetkazilganda, ular o‘z hayotlari Xudoning irodasiga muvofiq emasligini ko‘radilar. Ular o‘zlarida butunlay o‘zgarish zarurligini ko‘radilar; ammo ular o‘zidan kechishni talab qiladigan bu ishni zimmasiga olishni istamaydilar. Shuning uchun gunohlari fosh etilganda g‘azablanadilar. Ular ranjib ketadilar, xuddi shogirdlar Isodan norozi bo‘lib: ‘Bu og‘ir so‘zdir; buni kim eshita oladi?’ — deb Uni tark etganlari kabi”. The Desire of Ages, 392.

By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.

“Haqiqat so‘zlari” bilan Malakining yuz qirq to‘rt mingning ma’badni oxirgi tozalashiga doir tasviridagi oltin va kumush ifodalangan edi.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.

> Mana, Men O‘z elchimni yuboraman, va u Mening oldimda yo‘lni tayyorlaydi; sizlar izlayotgan Egamiz esa to‘satdan O‘z ma’badiga keladi, ha, sizlar zavqlanadigan ahdning elchisi keladi; mana, U keladi, deydi Sarvari Olam. Ammo Uning keladigan kuniga kim dosh bera oladi? U zohir bo‘lganida kim tura oladi? Chunki U tozalovchining oloviga o‘xshaydi, va kir yuvuvchilarning ishqoriga o‘xshaydi. Malaki 3:1, 2.

All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”

Barcha payg‘ambarlar, jumladan Malaki ham, oxirgi kunlarni ko‘rsatib bermoqdalar. Biz iqtibos keltirgan ushbu maqolalarning birinchisida, The 1888 Materials, 403-betda, bizga shunday ma’lum qilinadi: “Muqaddas Yozuvlar haqidagi o‘zining hozirgi nomukammal bilimidan qoniqib, buni najoti uchun yetarli deb o‘ylab xotirjam bo‘lgan kishi, halokatli bir aldov ichida turgandir. Muqaddas Yozuvga asoslangan dalillar bilan to‘la qurollanmagan, shu bois xatoni farqlay olmaydigan hamda haqiqat sifatida tiqishtirilgan barcha rivoyat va xurofotni qoralay olmaydigan ko‘plab kishilar bor.” Xuddi shu parchada tilga olinganlar “Muqaddas Kitobni yaqindan o‘rganuvchilar emas”, ular borasida “fikrlar xilma-xilligi” mavjud bo‘lgan “Muqaddas Yozuv parchalari”ni “maqsad bilan o‘rganmaganlar”. Murojaat qilinayotgan o‘sha kishilar “Muqaddas Kitobni o‘z jonlari uchun uning iligi va moyini o‘zlashtirish [maqsadida] o‘qimaydilar. Ular buni o‘zlariga so‘zlayotgan Xudoning ovozi deb his qilmaydilar. Ammo, agar biz najot yo‘lini tushunmoqchi bo‘lsak, agar Solihlik Quyoshining nurlarini ko‘rmoqchi bo‘lsak”, ular “Muqaddas Yozuvlarni maqsad bilan o‘rganishlari kerak.”

The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”

Birinchi maqolada ularning adashgan bashoratli modelining qismlaridan biri The Great Controversy kitobidagi quyidagi parcha ekani ko‘rsatib berildi: “Eski Dunyodagi romanizm va Yangi Dunyodagi murtad protestantizm Xudoning barcha amrlarini ulug‘laydiganlarga nisbatan o‘xshash yo‘l tutadi.” The Great Controversy, 615. Ularning shaxsiy talqini bu jumla “romanizm”ni o‘tgan tarix, “murtad protestantizm”ni esa zamonaviy dunyo sifatida ko‘rsatayotganini da’vo qiladi. Ular bu jumlaga bergan tatbiqning uning to‘g‘ri ma’nosidan buzib chiqarilgani haqidagi grammatik dalillar taqdim etilgandan keyin ham, ushbu yolg‘on tatbiqni omma oldida rad etishmadi. Aksincha, aynan o‘sha parchadan navbatdagi Zoom uchrashuvlarini reklama qilish uchun foydalandilar. Holbuki, bizga shunday deb bildirilgan: “Biz ilohiy haqiqatni sinchiklab tekshirish zaruratini hammaga ta’sirli tarzda uqtirishimiz kerak, toki ular haqiqat nima ekanini haqiqatan ham bilsinlar.” Bu yolg‘on da’voni qaytarib olishga hech qanday urinish bo‘lmadi; bu esa, aftidan, ushbu yolg‘on tatbiqni ilgari surayotganlar “haqiqat nima ekanini bilish” uchun “sinchiklab tekshirayotgan” emasliklarining dalilidir.

From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.

Ushbu munozaraning boshidan boshlab, biz unga go‘yo u xalqing talonchilarining kimni anglatishi haqidagi haqiqat bilan xato o‘rtasidagi oddiygina kelishmovchilikdan ko‘ra ko‘proq narsa bo‘lgandek yondashdik, va men hanuz shu pozitsiyada turibman. Doniyor kitobi haqidagi maqolalar ikki yuzinchi songa kelib, Doniyor o‘n birinchi bobining o‘n uchinchi bobidan o‘n beshinchi bobigacha bo‘lgan oyatlarning ahamiyati puxta bayon etilgan edi. Bu oyatlar 1989 yildan boshlab Doniyor o‘n birinchi bobining qirqinchi oyatida mavjud bo‘lgan yaqinda chiqadigan Yakshanba qonunigacha bo‘lgan tarixni ifodalaydi.

We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:

Biz o‘sha tarixni qirqinchi oyatning yashirin tarixi sifatida aniqlab kelmoqdamiz. Shuningdek, Opa White: “muhrlangan kitob Vahiy emas, balki Doniyor bashoratining oxirgi kunlarga taalluqli bo‘lgan qismidir”, deb aytganida, Doniyor kitobining o‘n birinchi bobi qirqinchi oyatining yashirin tarixi “Doniyor bashoratining o‘sha qismi” ekanini ham aniqladik. O‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlar oxirgi kunlarda muhrdan yechiladigan bashoratli haqiqatni ifodalaydi. Shuning uchun bu uch oyat, sinov muddatining yakunlanishidan sal oldin muhrdan yechiladigan Vahiy kitobidagi ham “Iso Masihning Vahiyi”, ham “Yetti Momaqaldiroq” sifatida ham ifodalanadi. Opa White Doniyor kitobining “o‘sha qismi”ga ishora qilganida, bu bayonot joylashgan parcha shunday deydi:

> “Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’

> “Hech kim Vahiy kitobidagi har bir ramzning ma’nosini tushuntirib bera olmagani uchun, unda mujassam bo‘lgan haqiqatning ma’nosini bilish maqsadida bu kitobni tadqiq etish ular uchun befoyda, deb o‘ylamasin. Bu sirlarni Yuhannoga ochib bergan Zot haqiqatni tirishqoqlik bilan izlovchiga samoviy narsalardan bir zaylini ato etadi. Qalblari haqiqatni qabul qilish uchun ochiq bo‘lganlarga uning ta’limotlarini anglash imkoni beriladi va ularga bu bashoratning “so‘zlarini eshitib, unda yozilgan narsalarga rioya qiladiganlarga” va’da qilingan baraka in’om etiladi.”

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.

> “Vahiy kitobida Muqaddas Kitobning barcha kitoblari uchrashadi va nihoyasiga yetadi. Bu yerda Doniyor kitobining to‘ldiruvchisi bor. Biri bashoratdir; boshqasi vahiydir. Muhrlangan kitob Vahiy emas, balki Doniyor bashoratining oxirgi kunlarga taalluqli qismidir. Farishta shunday amr qildi: ‘Ammo sen, ey Doniyor, so‘zlarni yashir va kitobni oxirzamon vaqtigacha muhrlab qo‘y.’ Doniyor 12:4.” Havoriylarning faoliyati, 584, 585.

The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.

“Complement” so‘zi mukammallikka yetkazmoq degan ma’noni anglatadi. Doniyor kitobining oxirgi kunlarga taalluqli, zamonning oxirida muhrdan yechiladigan qismi “Iso Masihning Vahiyi” va “Yetti Momaqaldiroq” bilan “satr ustiga satr” tarzida birlashtirilganda mukammallikka yetkaziladi. Bu uch tasvir muhrdan yechiladigan xabardir va shu bois Malakiydagi ma’badni yakuniy poklashda bir yuz qirq to‘rt ming kishini “poklash” uchun qo‘llanadigan “haqiqat so‘zlari”ni ifodalaydi; bu Doniyor o‘n birinchi bobining o‘n uchdan o‘n beshinchi oyatlarigacha tasvirlangan. O‘rtadagi oyat hozirgi bahs ifodalangan oyatdir va shu tariqa Milleriylarning payg‘ambarlik tarixida ularni qarshi olgan ayni o‘sha bahsni ifodalaydi.

To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.

O‘n to‘rtinchi oyatdagi “sening xalqingning qaroqchilari”ni Qo‘shma Shtatlar deb da’vo qilish, Miller harakati tarixidagi protestantlarning o‘sha qaroqchilarni Antiox Epifan deb ta’kidlaganiga mutlaqo muvofiq bir paralleldir. Bu tortishuv oltin va kumushdagi cürufni tozalab tashlaydi, biroq bundan ham muhimroq masala shuki, mazkur tortishuv Malaki kitobining uchinchi bobidagi levilar bilan ifodalanganlarni Xudoning bashoratli Kalomini har qachongidan ham chuqurroq tadqiq etishga olib borishiga yo‘l qo‘yildi. Uilyam Miller tushidagi “axloqsizlikni supuruvchi Odam” endi soxta tangalar va javohirlarni xonadan supurib chiqarmoqda; bu esa Uning haqiqiy javohirlarni quyoshdan o‘n baravar yorqinroq porlaydigan mukammal tartibga qayta yig‘ish ishidan oldin sodir bo‘lmoqda.

The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”

Bu tortishuv aynan o‘sha ishni amalga oshirish uchun sodir bo‘lishiga yo‘l qo‘yildi, chunki bizga shunday ma’lum qilingan: “Xudo O‘z xalqini uyg‘otadi; agar boshqa vositalar samara bermasa, ular orasiga bid’atlar kirib keladi, va bu ularni elanib, somonni bug‘doydan ajratadi. Rabbiy O‘z kalomiga ishonadiganlarning barchasini uyqudan uyg‘onishga chorlaydi. Shu vaqtga munosib qimmatli nur kelgan. Bu — Muqaddas Kitob haqiqati bo‘lib, u bizning boshimizga yetib kelgan xatarlarni ko‘rsatadi. Bu nur bizni Muqaddas Yozuvlarni g‘ayrat bilan o‘rganishga hamda biz tutib turgan qarashlarni nihoyatda tanqidiy ravishda tekshirishga yetaklashi lozim. Xudo haqiqatning barcha jihatlari va nuqtai nazarlari ibodat va ro‘za bilan, puxta hamda qat’iyat bilan tekshirilishini istaydi. Imonlilar haqiqat nimadan iborat ekani haqidagi taxminlar va noaniq tasavvurlarda to‘xtab qolmasliklari kerak.”

The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”

Uning uxlab yotgan azizlarini uyg‘otish uchun U yo‘l qo‘yadigan va foydalanadigan “bid’atlar” “qadimiy bahs-munozaralar”dir.

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Messages, book 2, 109.

> “Tarix va bashoratda Xudoning Kalomi haqiqat bilan xato o‘rtasidagi uzoq davom etgan to‘qnashuvni tasvirlaydi. Bu to‘qnashuv hanuz davom etmoqda. Ilgari bo‘lgan narsalar yana takrorlanadi. Qadimgi bahslar qayta jonlantiriladi, va yangi nazariyalar muttasil paydo bo‘lib turadi. Ammo o‘z e’tiqodi va bashoratning amalga oshishida birinchi, ikkinchi va uchinchi farishtalar xabarlarini e’lon qilishda o‘z ulushini bajargan Xudoning xalqi qayerda turganini biladi. Ular nozik oltindan ham qimmatliroq bo‘lgan bir tajribaga egadirlar. Ular qoya kabi sobit turishlari, ishonchlarining boshidagi qat’iyatni oxirigacha mahkam saqlashlari kerak.” Selected Messages, 2-kitob, 109.

The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.

“Sening xalqingning qaroqchilari” haqidagi tortishuv Milleritlar tarixidan beri davom etib kelayotgan qadimiy tortishuvdir; aynan shu narsa ularga “oxirigacha mahkam tutish” buyurilgan “ishonchlarining boshlanishi”dir. Bir yuz qirq to‘rt mingning “ishonchi”ning “boshlanishi” 1843 va 1850-yillardagi pioner jadvallarida ifodalangan asosiy haqiqatlardir.

> “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 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 bu oxirgi kunlarda sobit turishga tayyorlanayotgan xalqni tayyorlash ishidan chalg‘itishga urinmoqda. Uning soxta mulohazalari onglarni zamonaning xatarlari va burchlaridan uzoqlashtirishga qaratilgandir. Ular Masih O‘z xalqiga yetkazish uchun osmondan kelib, Yuhannoga bergan nurni hech narsa deb baholaydilar. Ular ro‘paramizda turgan voqealar 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‘tgan tajribasidan mahrum etib, uning o‘rniga soxta ilmni beradi.”

> “‘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.’

> “Egamiz shunday deydi: yo‘llarda turinglar, ko‘ringlar va qadimiy so‘qmoqlarni — yaxshi yo‘l qaysi ekanini — so‘ranglar va unda yuringlar.”

> “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.

> “Hech kim imonimizning poydevorlarini — ishimizning boshida, Kalomni ibodat ila tadqiq etish va vahiy orqali qo‘yilgan poydevorlarni — buzib tashlashga urinmasin. Mana shu poydevorlar ustida biz so‘nggi ellik yil davomida qurib keldik. Odamlar o‘zlari yangi bir yo‘l topdik, deb va qo‘yilgan poydevordan ko‘ra mustahkamroq poydevor qo‘ya olamiz, deb o‘ylashlari mumkin. Ammo bu katta bir aldovdir. 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.

> “O‘tmishda ko‘plar yangi bir e’tiqodni barpo etishga, yangi tamoyillarni o‘rnatishga kirishganlar. Ammo ularning binosi qancha vaqt turdi? — U tez orada quladi; chunki u Qoya ustiga bunyod etilmagan 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’?

> “Ilk shogirdlar ham odamlarning so‘zlariga duch kelishlari kerak emasmidi? Ular soxta nazariyalarni tinglashlariga, so‘ngra esa hamma narsani bajo keltirib bo‘lgach, ‘Hech kim qo‘yilgan poydevordan boshqa poydevor qo‘ya olmaydi’, deb sobit turishlariga to‘g‘ri kelmaganmi?”

> “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.” Review and Herald, March 3, 1904.

> “Shunday ekan, ishonchimizning boshlanishini oxirigacha mahkam tutmog‘imiz lozim. Xudo va Masih tomonidan bu xalqqa qudratli so‘zlar yuborildi; ular bu xalqni dunyodan, nuqta-banuqta, hozirgi haqiqatning ravshan nuriga olib chiqdi. Muqaddas olov tekkan lablar bilan Xudoning xizmatkorlari xabarni e’lon qildilar. Ilohiy kalom e’lon qilingan haqiqatning haqiqiyligiga o‘z muhrini bosdi.” Review and Herald, March 3, 1904.

Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.

Yeremiyoning “qadimiy yo‘llari” — “ishimizning boshida qo‘yilgan poydevorlar”dir. O‘sha haqiqatlar “Qoya ustiga” asoslangan edi, va milleritlar tarixida ana shu poydevor haqiqatlar 1842, 1843 va 1844-yillarda e’lon qilingan “hozirgi haqiqat” xabari edi.

> “May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Xudo men aytgan so‘zlarni qabul qilishingizga yordam bersin. Sion devorlari ustida Xudoning soqchilari sifatida turuvchilar xalq oldidagi xavf-xatarlarni oldindan ko‘ra oladigan kishilar bo‘lsin,—haqiqat bilan xatoni, solihlik bilan nohaqlikni farqlay oladigan kishilar bo‘lsin.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.

> “Ogohlantirish keldi: 1842, 1843 va 1844 yillarda xabar kelganidan buyon biz bunyod etib kelayotgan imon poydevorini bezovta qiladigan hech narsa kirib kelishiga yo‘l qo‘yilmasin. Men bu xabarda edim va o‘shandan beri Xudo bizga bergan nurga sodiq qolgan holda dunyo oldida turibman. Kun sayin Rabbiyni jiddiy ibodat bilan izlab, nur so‘raganimizda oyoqlarimiz qo‘yilgan minbardan ularni olib tashlash niyatida emasmiz. Sizningcha, Xudo menga bergan nurni men rad eta olamanmi? U Asrlar Qoyasi kabi bo‘lishi kerak. U menga berilganidan beri meni yo‘llab kelmoqda. Birodarlar va opa-singillar, Xudo tirikdir, hukmronlik qiladi va bugun ham ish yuritmoqda. Uning qo‘li g‘ildirak ustidadir, va O‘zining ilohiy taqdiri bilan U g‘ildirakni O‘z irodasiga muvofiq aylantirmoqda. Odamlar o‘zlarini hujjatlarga bog‘lab olmasinlar, nima qilishlarini va nima qilmasliklarini aytib. Ular o‘zlarini osmonning Rabbiysi Xudoga bog‘lasinlar. Shunda osmon nuri qalb ma’badiga porlaydi va biz Xudoning najotini ko‘ramiz.” Review and Herald, 1903-yil 14-aprel.

The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.

“1842, 1843 va 1844-yillarda” e’lon qilingan xabar 1843-yilgi pioner jadvalida ifodalangan xabardir. 1842-yil may oyida 1843-yilga oid uch yuzta jadval chop etildi. Ellen White va barcha pionerlar bu jadval Habakkuk kitobining ikkinchi bobidagi vahiyni yozib qo‘yish va uni lavhalar ustida ravshan qilib ko‘rsatish haqidagi amrning bajo keltirilishi ekaniga guvohlik berganlar. Aynan o‘sha tarixda uch yuzta Millerchi voiz bor edi va SDA tarixchilari ularning barchasi 1843-yilgi jadvaldan foydalanganini tasdiqlaydilar.

What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?

Biror kishini, jadvalda ko‘rsatilganidek, Rimning “sening xalqingning talonchilari” sifatidagi kashshofona aynanlashtirilishi xato, deb da’vo qilishga nima undashi mumkin? Biror kishini bu da’voni qabul qilishga nima undashi mumkin? Shunga qaramay, Rim “sening xalqingning talonchilari” degan ifoda bilan ramziy tarzda ifodalangan, degan kashshoflar tushunchasini qabul qilamiz, deb da’vo qiladigan, ammo aslida o‘zlari uchun bu tushunchani himoya qila olmaydigan bizlarni nima undamoqda?

In the first article we cited the following passage:

Birinchi maqolada biz quyidagi parchani keltirgan edik:

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.

> “Insonning aqliy taraqqiyoti qanchalik yuksak bo‘lmasin, u bir lahza ham Muqaddas Yozuvlarni yanada buyukroq nur uchun puxta va uzluksiz tadqiq etishga ehtiyoj yo‘q, deb o‘ylamasin. Xalq sifatida biz yakka-yakka holda bashoratning talabalari bo‘lishga da’vat etilganmiz. Xudo bizga taqdim etadigan har qanday nur shu’lasini farqlay olishimiz uchun, biz jiddiy hushyorlik bilan kuzatib turishimiz kerak.” Testimonies, 5-jild, 708.

I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represents the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.

Men da’vo qilamanki, hozir “Xudo” “bizga” taqdim etayotgan “nur” shundan iboratki, biz Doniyor kitobining o‘n birinchi bobi dastlabki o‘n besh oyatini shaxsan anglash borasidagi mas’uliyatimizga hali to‘la uyg‘onmaganmiz, hamda o‘sha bobning o‘n uchinchi oyatidan o‘n beshinchi oyatigacha bo‘lgan qismi yuz qirq to‘rt mingning yakuniy poklanishi va muhrlanishini amalga oshiradigan haqiqatlarni ifodalashini anglamaganmiz. Agar ayni shu tarixning o‘ziga hech qanday bid’atlar kiritilmaganida edi, bu bizning to‘la uyg‘oq ekanimizga dalil bo‘lar edi. Ammo bu bahs buning aksini isbotlaydi.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..

> “Xudo xalqining orasida bahs-munozara yoki qoʻzgʻalish yoʻqligi, ular sogʻlom taʼlimotni mahkam tutayotganlarining qatʼiy dalili deb hisoblanmasligi kerak. Ular haqiqat bilan xatoni aniq ajrata olmayotgan boʻlishlari mumkinligidan qoʻrqish uchun asos bor. Muqaddas Yozuvlarni tadqiq etish natijasida hech qanday yangi masalalar koʻtarilmaganda, insonlarni oʻzlarida haqiqat borligiga ishonch hosil qilish uchun Bibliyani oʻzlari tekshirib koʻrishga undaydigan hech qanday fikr tafovuti yuzaga kelmaganda, qadimgi zamonlarda boʻlgani kabi, hozir ham anʼanaga yopishib oladigan va nima ekanini bilmay turib sajda qiladigan koʻplar boʻladi....”

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Xudo O‘z xalqini uyg‘otadi; agar boshqa vositalar samara bermasa, ular orasiga bid’atlar kirib keladi, va bu ularni elab, somonni bug‘doydan ajratadi. Rabbiy O‘z kalomiga ishonadiganlarning barchasini uyqudan uyg‘onishga chorlaydi. Bu vaqtga munosib bo‘lgan qimmatli nur keldi. Bu — ayni ustimizga kelib qolgan xatarlarni ko‘rsatib beradigan Muqaddas Kitob haqiqatidir. Bu nur bizni Muqaddas Yozuvlarni g‘ayrat bilan o‘rganishga va biz tutib turgan qarashlarni nihoyatda sinchkovlik bilan tekshirishga yetaklashi lozim. Xudo haqiqatning barcha jihatlari va qarashlari ibodat hamda ro‘za bilan to‘liq va qat’iyat bilan tadqiq etilishini istaydi. Imonlilar haqiqat nimadan iborat ekani haqidagi taxminlar va noaniq tasavvurlar bilan qanoatlanmasliklari kerak. Ularning imoni Xudoning kalomiga mustahkam asoslangan bo‘lishi lozim, toki sinov vaqti kelganda va ular o‘z e’tiqodlari uchun javob berish maqsadida kengashlar oldiga olib chiqilganda, ichlaridagi umidning sababini muloyimlik va qo‘rquv bilan bayon eta olsinlar.”

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.

> “Qo‘zg‘ating, qo‘zg‘ating, qo‘zg‘ating. Biz dunyoga taqdim etayotgan mavzular biz uchun tirik haqiqat bo‘lmog‘i lozim. Biz imonning asosiy maqolalari deb hisoblaydigan ta’limotlarni himoya qilar ekanmiz, mutlaqo puxta bo‘lmagan dalillarni ishlatishga o‘zimizga hech qachon yo‘l qo‘ymasligimiz muhimdir.” Testimonies, 5-jild, 708.

As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”

Xudoning xalqining talonchilari haqidagi ushbu mulohazani davom ettirar ekanmiz, Doniyor o‘n birinchi bobning o‘n to‘rtinchi oyati yuzasidan protestantlar bilan milleritchilar o‘rtasidagi bahs yangi va xususiy talqinning, ya’ni vahiyga asosni Rim emas, balki Amerika Qo‘shma Shtatlari beradi, degan bahs bilan aynan bir xil ekanini ko‘rsatamiz. The Great Controversy asarida “eski dunyo” iborasidan o‘tgan tarixni aniqlash uchun foydalanilgan, degan qarash “taxmin va noaniq tasavvur” bo‘lib, u “butunlay sog‘lom bo‘lmagan dalil”ning bir namunasidir.

Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.

Sening xalqingning talonchilari sifatida Rimni aniqlashda milleritlar adashgan degan o‘z taxminlarini qo‘llab-quvvatlash uchun mazkur parchadan foydalanganlar o‘zlarining masihiylik majburiyatlarini ado etib, da’volarini omma oldida qaytarib olishlari lozim, chunki u na grammatik jihatdan, na tarixiy jihatdan asoslanadi. Ushbu bahsning chetida o‘tirganlar esa, sizlar haqiqat kalomini to‘g‘ri taqsimlash uchun mas’ulsizlar, zero sizlar bir insonning g‘oyasiga ergashuvchi emas, balki bashoratning talabasi bo‘ladigan shaxslar sifatida da’vat etilgansizlar.

Men wrest the Scriptures to their own destruction.

Odamlar Muqaddas Yozuvlarni o‘z halokatlariga burib talqin qiladilar.

> And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.

> Rabbimizning sabr-toqatini najot deb biling; xuddi sevikli birodarimiz Pavlus ham o‘ziga berilgan donolik bo‘yicha sizlarga yozganidek; u barcha maktublarida ham shu narsalar haqida so‘z yuritadi; ularda anglash qiyin bo‘lgan ayrim narsalar bor bo‘lib, ilmsiz va beqaror kishilar ularni, qolgan Muqaddas Yozuvlarni ham buzib talqin qilganlari kabi, o‘z halokatlari uchun buzib talqin qiladilar. Shunday ekan, ey seviklilar, bularni oldindan bilganingiz uchun ehtiyot bo‘linglar, toki sizlar ham fosiqlarning adashuvi bilan chalg‘itilib, o‘z sobitligingizdan qulab tushmanglar. Balki inoyatda va Rabbimiz hamda Najotkorimiz Iso Masih haqidagi bilimda o‘sib boringlar. Unga hozir ham, to abad ham shon-sharaf bo‘lsin. Omin. 2 Butrus 3:15–18.

Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.

Butrusning aytishicha, Muqaddas Yozuvlarni “o‘z halokatlari sari” “buzib talqin qiladiganlar” — “bilimsiz va beqaror” kishilardir. Shu haqiqatga muvofiq ravishda, Opa Uayt bizni qayta-qayta o‘zimiz uchun tadqiq qilishga da’vat etadi. Agar biz bashoratning talabasi bo‘lish borasidagi mas’uliyatimizni ado etmayotgan bo‘lsak, o‘z halokatimizni o‘zimiz belgilayotgan bo‘lamiz.

It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.

Xalqingning vahiyga qarshi talonchilari o‘sha vahiyni qaror toptiradilar, va Sulaymon shuni ta’kidlaydiki, vahiy bo‘lmagan joyda xalq halok bo‘ladi.

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

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

One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?

“Halok bo‘lish”ning ta’riflaridan biri yalang‘och qilinmoqdir. Vahiyning noto‘g‘ri tushunilishi bo‘lgan joyda, bu vahiyga asos soluvchi ramz tushunilmagani yoki noto‘g‘ri tushunilgani faktiga asoslanadi. Sulaymonning ogohlantirishida halok bo‘luvchilar orasida bo‘lish — tez orada keladigan yakshanba qonuni paytida Rabbiy O‘z og‘zidan tuflab tashlaydigan Laodikeyaliklar orqali ifodalangan yalang‘ochlikni o‘ziga ta’minlash demakdir. Nega biz Opa Uaytning eski va yangi dunyo haqidagi izohlarining ravshan ma’nosini noto‘g‘ri aks ettiradigan, hamda aynan 1843 yil jadvalida bevosita ifodalangan, Adventizmning asosiy haqiqatlarini ifodalovchi va poydevorlar haqidagi barcha muqaddas tasvirlarda ko‘rsatilgan Azaliy Qoya bo‘lgan Masihni ifodalovchi vahiyni o‘rnatuvchi aynan Rim ekanligi haqidagi milleritlarning aniqlashini rad etadigan bir g‘oyani qabul qilishimiz kerak?

> “But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.

> “Ammo Xudoning Kalomidan boshqa poydevor ustiga tiklangan har bir imorat qulaydi. Kimki, Masih davridagi yahudiylar kabi, insoniy g‘oyalar va fikrlar poydevori ustiga, inson ixtiro qilgan shakl va marosimlar ustiga yoki Masihning inoyatidan mustaqil ravishda o‘zi qila oladigan har qanday ishlar ustiga qursa, u o‘z fe’l-atvori binosini ko‘chuvchan qum ustiga tiklayotgandir. Vasvasaning shiddatli bo‘ronlari o‘sha qumli poydevorni supurib ketadi va uning uyini zamon sohillarida xarobaga aylantirib qoldiradi.”

> “‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.

> “‘Shuning uchun Egamiz Rabbiy shunday deydi, … Men hukmni o‘lchov chizig‘iga, solihlikni esa shoqulga qo‘yaman; do‘l yolg‘onning panohini supurib tashlaydi, va suvlar yashirin joyni bosib ketadi.’ Ishayo 28:16, 17.

> “But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘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.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.

> “Lekin bugun rahm-shafqat gunohkorga yolvoradi. «Men hayot ekanman, — deydi Rabbiy Xudo, — fosiqning o‘limidan zavqlanmayman; aksincha, fosiq o‘z yo‘lidan qaytib, yashashini istayman: qaytinglar, qaytinglar yomon yo‘llaringizdan; nega o‘lishingiz kerak?» Hizqiyol 33:11. Bugun tavba qilmaganlarga so‘zlayotgan ovoz — O‘z sevgisining shahriga nazar solib, qalb iztirobida shunday nido qilgan Zotning ovozidir: «Ey Quddus, Quddus, payg‘ambarlarni o‘ldiradigan va o‘ziga yuborilganlarni toshbo‘ron qiladigan shahar! Men necha bor bolalaringni tovuq o‘z jo‘jalarini qanotlari ostiga to‘plagandek to‘plamoqchi bo‘ldim, ammo sizlar istamadingizlar! Mana, uyingiz sizlarga xaroba holda qoldiriladi». Luqo 13:34, 35, R.V. Quddusda Iso Uning inoyatini rad etgan va mensimagan dunyoning timsolini ko‘rdi. Ey qaysar yurak, U sen uchun yig‘layotgan edi! Iso ko‘z yoshlari tog‘ ustida to‘kilgan paytda ham, Quddus hali tavba qilishi va o‘z mahkumligidan qutulishi mumkin edi. Osmonning In’omi yana bir oz vaqt uning qabul qilishini kutib turardi. Shunday ekan, ey yurak, Masih senga hanuz sevgi ohangida so‘zlamoqda: «Mana, Men eshik oldida turibman va taqillatyapman; agar kimdir Mening ovozimni eshitib, eshikni ochsa, Men uning oldiga kiraman va u bilan birga ovqatlanaman, u esa Men bilan». «Mana, maqbul vaqt hozirdir; mana, najot kuni bugundir». Vahiy 3:20; 2 Korinfliklarga 6:2.

> “You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

> “Umidingizni o‘zingizga bog‘layotgan siz qum ustiga qurmoqdasiz. Ammo yaqinlashib kelayotgan halokatdan qutulib qolish uchun hali juda kech emas. To‘fon yorilib tushishidan oldin, ishonchli poydevorga qoching. «Shunday deydi Egamiz Rabbiy: Mana, Men Sionda poydevor uchun bir toshni, sinalgan toshni, qimmatli burchak toshini, mustahkam poydevorni qo‘yyapman; kim ishonsa, shoshilmas». «Menga qaranglar va najot topinglar, ey yerning barcha chekkalari; chunki Men Xudoman, boshqasi yo‘q». «Qo‘rqma, chunki Men sen bilanman; vahimaga tushma, chunki Men sening Xudoyingman; Men seni quvvatlayman; ha, Men senga yordam beraman; ha, Men O‘z solihligimning o‘ng qo‘li bilan seni qo‘llab-quvvatlayman». «Sizlar abadulabad uyatga ham qolmaysizlar, sharmanda ham bo‘lmaysizlar». Ishayo 28:16, R.V.; 45:22; 41:10; 45:17.” “Barakalar tog‘idagi fikrlar”, 150–152.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

Back to Articles