Article

# Laodicea - Number Three

Laodikiya — Uch raqam

What are the Rules?

Qoidalar qanday?

Author

Jeff Pippenger

Published

August 30, 2023

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> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> “Xristianlik nimadan iborat ekanini, haqiqat nima ekanini, biz qabul qilgan imon nima ekanini, Injil qoidalari — bizga eng oliy hokimiyat tomonidan berilgan qoidalar — nimaligini o‘zimiz bilishimiz kerak.” The 1888 Materials, 403.

For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.

Bir necha yillar davomida Future for America Vahiyning yetti jamoati nafaqat havoriylar zamonidan to dunyoning oxirigacha bo‘lgan davrda zamonaviy Isroil tarixini ifodalashini, balki bu yetti jamoat Muso zamonidan to Stefaning toshbo‘ron qilinishigacha bo‘lgan qadimgi Isroilni ham ifodalashini ta’kidlab kelgan. Adventizmning kashshoflari bu haqiqatni o‘rgatmaganlar, biroq ular ushbu haqiqatni asoslaydigan tamoyillarni anglaganlar va qo‘llaganlar. Iso boshlanishdanoq oxirni ayon qiladi va qadimgi Isroil zamonaviy Isroilni ifodalaydi. Shunday ekan, zamonaviy Isroilning bashoratli xususiyatlarining bir qismi bo‘lgan har qanday haqiqat qadimgi Isroilda ham mavjud bo‘lgan.

Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.

Milleritlar tarixidan oldin yetti jamoat haqidagi an’anaviy nasroniy qarash shundan iborat ediki, ular Yuhanno davrida Kichik Osiyodagi haqiqiy jamoatlarni ifodalagan. An’anaviy qarash, shuningdek, alohida jamoatlarga berilgan nasihat turli jamoatlarga nasroniylik tarixi davomida berilgan muayyan nasihatni ham ifodalashi mumkinligini, va ayni o‘sha nasihatlar hamda ogohlantirishlar alohida masihiylar uchun ham ekanini anglagan. Ular, shuningdek, yetti jamoat shogirdlar davridan to dunyoning oxirigacha bo‘lgan jamoat tarixining yetti davrini ifodalashini ham anglaganlar. Bu qarashlar Milleritlar tarixidan oldin mavjud edi. Uilyam Millerdan oldin mavjud bo‘lgan an’anaviy qarashni tashkil etuvchi yetti jamoat haqidagi ana shu to‘rt anglash Muqaddas Kitobning “tarixiylik” talqiniga asoslangan edi va hozir ham shunga asoslanadi. Xudoning farishtalari Uilyam Millerni aynan o‘sha uslubni qabul qilishga yo‘naltirdilar.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> “Osiyodagi yetti jamoat Masih jamoatining uning yetti xil shaklidagi tarixidir: u o‘zining barcha burilishlari va o‘zgarishlari, barcha ravnaqi va musibatlari bilan, havoriylar davridan tortib dunyoning oxirigacha bo‘lgan holatida namoyon bo‘ladi. Yetti muhr — yer yuzining qudratlari va shohlari tomonidan jamoatga nisbatan yuz bergan voqealar, shuningdek ayni davr mobaynida Xudoning O‘z xalqini asraganining tarixidir. Yetti karnay esa yer yuziga, ya’ni Rim saltanatiga yuborilgan yetti o‘ziga xos va og‘ir hukm tarixidir. Yetti kosa esa Papalik Rimiga yuborilgan so‘nggi yetti balodir. Bular bilan birga ko‘plab boshqa voqealar ham qo‘shilgan bo‘lib, irmoqlar singari chatishib, buyuk bashorat daryosini to‘ldirib boradi, toki butunasi nihoyat bizni abadiyat ummoniga olib kirguncha.”

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> “Men uchun, Vahiy kitobidagi Yuhannoning bashoratining rejasi shudir. Va bu kitobni tushunishni istagan kishi, Xudoning Kalomining boshqa qismlarini mukammal darajada bilishi kerak. Bu bashoratda qo‘llanilgan timsollar va metaforalar uning o‘zida hammasi tushuntirib berilmagan, balki ular boshqa payg‘ambarlarda topilishi va Muqaddas Yozuvning boshqa oyatlarida izohlanishi lozim. Shuning uchun ravshanki, Xudo biror qism haqida aniq bilim hosil qilish uchun ham butunning barchasini o‘rganishni maqsad qilgan.” William Miller, Miller’s Lectures, 2-jild, 12-ma’ruza, 178-bet.

Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.

Oqsoqol Uayt Miller tutgan “tarixiylik” qarashiga qo‘shiladi va uni qo‘llab-quvvatlaydi, biroq u Vahiy kitobiga Miller ko‘rganidan ham chuqurroq bir idrokni qo‘shdi, chunki Miller muqaddas maskanni aslida qanday bo‘lsa, shundayicha tan olmagan edi. U muqaddas maskan deb yer yuzini tushungan edi. Oqsoqol Uayt Iso Vahiy kitobida ifodalangan bashoratlarni taqdim etganida, Masih buni samoviy Oliy Ruhoniy sifatidagi O‘z xizmati bilan bog‘liq holda qilayotganini anglagan edi.

When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.

Yuhanno ortiga burilib, Masihni ko‘rganda, U ruhoniylik liboslarida shamdonlar orasida yurayotgan edi; shamdonlar esa muqaddas joyda joylashgan, demak, bu Uning osmonga ko‘tarilishidan keyingi, biroq 1844-yilda Eng Muqaddas Joyga o‘tishidan oldingi tarix davriga taalluqlidir. Miller bu haqiqatning ahamiyatini tushungan bo‘lishi mumkin emas edi. Tindeyl ham, Lyuter ham, Jon Uiklif ham, ilk islohotchilardan birortasi ham buni tushungan bo‘lmas edi. Haqiqat izchil ravishda ochilib boradi, to mukammal kun kelguncha tobora yorqinroq porlab boradi.

> “The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.

> “Robinson va Roger Williams shu qadar oliyjanoblik bilan ilgari surgan buyuk tamoyil — haqiqatning izchil ravishda ochilib borishi, hamda masihiylar Xudoning muqaddas Kalomidan porlashi mumkin bo‘lgan barcha nurni qabul qilishga doimo tayyor turishlari lozimligi — ularning avlodlari tomonidan ko‘zdan qochirildi. Islohot ne’matlarini qabul qilishda shunchalik katta iltifotga sazovor bo‘lgan Amerikaning protestant jamoatlari — shuningdek Yevropanikilar ham — islohot yo‘lida olg‘a intilishda muvaffaqiyatsizlikka uchradilar. Vaqti-vaqti bilan yangi haqiqatni e’lon qilish va uzoq vaqtdan beri saqlanib kelinayotgan xatoni fosh etish uchun bir necha sodiq kishilar ko‘tarilgan bo‘lsa-da, ko‘pchilik Masih davridagi yahudiylar yoki Lyuter zamonidagi papachilar singari, otalari qanday ishongan bo‘lsalar, shunday ishonish va ular qanday yashagan bo‘lsalar, shunday yashash bilan qanoatlandilar. Shu sababli din yana rasmiyatchilikka tanazzul qildi; va agar jamoat Xudoning Kalomi nurida yurishda davom etganida chetga uloqtirilgan bo‘lar edi, degan xatolar va xurofotlar saqlab qolindi hamda ardoqlandi. Shunday qilib, Islohot ilhomlantirgan ruh asta-sekin so‘nib bordi, hatto Lyuter davridagi Rim Jamoatida qanday islohotga ehtiyoj bo‘lgan bo‘lsa, deyarli shunchalik darajada protestant jamoatlarida ham islohotga ehtiyoj tug‘ildi. O‘sha yerda ham xuddi o‘sha dunyoviylik va ruhiy karaxtlik, insonlarning fikrlariga o‘xshash ehtirom, hamda Xudoning Kalomi ta’limotlari o‘rniga insoniy nazariyalarning qo‘yilishi mavjud edi.” Buyuk Kurash, 297.

If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.

Agar haqiqat tarix davomida bosqichma-bosqich rivojlanib borishi haqidagi haqiqat tan olinmasa, unda aynan shu so‘nggi avloddagi har qanday yangi nurning ahamiyatini anglash, ehtimol, imkonsiz bo‘lib qolishi mumkin. Inson “haqiqat”ning bosqichma-bosqich ochilib boruvchi tabiatini anglamay qo‘ygan zahoti, u avtomatik ravishda urf-odatlar, an’analar va qulagan insoniy yo‘l-yo‘riqqa tayanishni boshlaydi.

The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.

Miller qo‘llagan metodologiya havoriylar bilan boshlangan Muqaddas Kitob haqiqatining rivojlanishiga oid guvohlikni taqdim etuvchi butun bashoratli chiziq bo‘ylab davom etadigan bir yo‘l-belgisidir. Biroq, Miller timsolida ifodalangan ushbu yo‘l-belgisida biz oxirida unga mos muqobilni talab etadigan bir boshlanishni topamiz. Ko‘pchilik bu haqiqatlarni hech qachon tushunmaydi, ammo Shayton haqida bunday deb bo‘lmaydi.

Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.

Shayton osmondagi isyonidan boshlab haqiqatga va uning rivojlanishiga qarshilik qilib kelgan. Tarixda islohotchilar Muqaddas Kitobni qanday o‘rganish kerakligini aniq tushuna boshlagan nuqtaga yetilganda, Shayton har doimgidek yo‘l tutdi va qalbakilashtirilgan ta’limotlarni joriy qildi. Uning haqiqatni qalbakilashtirish ishiga doir tarixiy dalillar shuni ko‘rsatadiki, Ribera va Louis de Alcazar kabi iyezuitlar o‘zlarining qalbakilashtirish metodologiyasini ayniqsa Vahiy kitobiga qarshi qaratganlar. “Preterizm” deb ataladigan buzilgan metodologiya ikkinchi va uchinchi asrlarda ana shu soxta metodologiyaning ikki asosiy namoyandasi bilan boshlangan. Ulardan biri Kesariyalik Yevseviy (260–339), ikkinchisi esa Pettau lik Viktorinus (taxminan 304 yilda vafot etgan) edi. Bu dastlabki tarixiy arboblarning har ikkalasi ham Vahiy kitobi Rim imperiyasi davrida, badnom imperator Neron kabi tarixiy shaxslar zamonida bajo keltirilganini ilgari suruvchi metodologiyani targ‘ib qilganlar.

In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.

O‘n to‘qqizinchi asrda Buyuk Britaniyadan bo‘lgan John Darby (1800–1882) yana bir shaytoniy uslubiyatni joriy qildi; bu uslubiyat ham biz ilgari aniqlab ko‘rsatgan, Troya oti Injili deb ataladigan Scofield Reference Bible’ning quyi izohlariga kiritilgan edi. “Dispensatsionalizm” tarixni va Xudoning insoniyat bilan o‘zaro munosabatini alohida davrlarga, ya’ni “dispensatsiyalar”ga bo‘ladigan, bu davrlarning har birida Xudo O‘z rejasini turlicha tarzda boshqaradi, deb qaraydigan ilohiyotchilik asosidir. Men buni ayni shu o‘rinda qayd etaman, chunki bu Darby o‘zining shaytoniy g‘oyalarini targ‘ib qilgan hududning o‘zidan chiqqan ovozlar orqali Future for America harakatiga kiritilgan yolg‘onlardan biridir. Future for America’ga hujum qilgan Darby g‘oyalari zamonaviy deb ataluvchi “woke” harakatining falsafasi bilan birga kelgan bo‘lib, u Fransuz inqilobi ifodalagan ayni o‘sha anarxiyani va Sado‘m hamda G‘amo‘ra ifodalagan ayni o‘sha fahsh-beboshlikni targ‘ib qiladi.

Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.

Bugungi zamonaviy Adventizm ilohiyotchilari Muqaddas Kitob haqiqatlarini parchalash tizimidan foydalanadilar; ular Muqaddas Kitobni talqin qilishning ikki yoqlama tizimiga tayanib, shu orqali ham Muqaddas Kitobni, ham Bashorat Ruhini zaiflashtirish va inkor etishga urinadilar. Ular odamlarni yoki Muqaddas Kitob tillarining mutaxassislari, yoxud Muqaddas Kitob tarixining mutaxassislari sifatida tasniflaydilar. Shunday qilib, bugungi Adventizm ilohiyotchilari Laodikiya Adventizmining ongini yo Xudoning Kalomini qulagan insonning tarix haqidagi tushunchasiga asoslanib, yo esa qulagan insonning til haqidagi tushunchasiga asoslanib talqin etish orqali boshqaradilar. Siz hozir o‘qiyotgan xabarga hujum qilish uchun ko‘p bor qo‘llanilgan xatoning bu zamonaviy ko‘rinishlari ushbu maqolalarda, Fransuz inqilobi ramziyatini ko‘rib chiqayotganimizda, yanada batafsil yoritiladi. Shayton tirikdir va u o‘z vaqtining oz qolganini biladi. Miller qoidalarining oxirgi qoidasi, ya’ni o‘n to‘rtinchisi, quyidagi paragraf bilan yakunlanadi.

> “The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.

> “Maktablarimizda o‘qitiladigan ilohiyot hamisha qandaydir mazhabparast aqidaga asoslanadi. Bo‘sh bir ongni olib, unga shu turdagi narsani muhrlash mumkindir, ammo bu har doim mutaassiblik bilan yakun topadi. Erkin ong hech qachon boshqalarning qarashlari bilan qanoatlanmaydi. Agar men ilohiyot bo‘yicha yoshlarga ustoz bo‘lganimda, avvalo ularning qobiliyati va fikrini bilib olardim. Agar bular yaxshi bo‘lsa, ularni Muqaddas Kitobni o‘zlari uchun o‘rganishga undar va dunyoga yaxshilik qilishlari uchun erkin holda yuborardim. Ammo agar ularda fikr bo‘lmasa, men ularni boshqa birovning fikri bilan tamg‘alab, peshonalariga mutaassib deb yozar va ularni qullar sifatida yuborar edim!” William Miller, Miller’s Works, volume 1, 24.

In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.

Yuhanno Vahiy oluvchidan keyingi davrda va Islohot kunlarida, Shayton haqiqiy Injiliy tahlilni chalg‘itish va barbod etish uchun soxta bashoratli metodologiyalarni faol ravishda ishlab chiqayotgan edi. Ba’zan ushbu tarixiy haqiqatlarda ko‘zdan qochib ketadigan narsa shuki, o‘sha shaytoniy metodologiyalarning barchasi bevosita Vahiy kitobidan boshqa hech bir kitobga emas, aynan shu kitobga qaratilgan edi. Shaytoniy chalg‘itishning ushbu targ‘ibotchilaridan har birining mavzusi ham shu edi. Vahiy kitobi hamisha Shaytonning nishoni bo‘lib kelgan. Shayton o‘zi qarshi urush olib borishi lozim bo‘lgan kitob aynan Vahiy kitobi ekanini biladi. Bu haqiqatni anglaganimizda, unda yana bir ko‘zga ko‘rinmas voqelikni ham tan olishimiz mumkin; u boshqa bir muhim haqiqat tomonidan xiralashtirilgan.

The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.

Iezuitlarning soxta metodologiyasi Rim cherkovining papasi Muqaddas Kitob bashoratidagi dajjol ekanini ravshan anglashning oldini olish uchun mo‘ljallangan edi. Har bir protestant islohotchisi bu haqiqatni tanib, uni aniqlab oldi. Shuning uchun, o‘tmishda Ribera va Luis de Alkazar kabi kishilarning aniq tarixi og‘zaki nutq va nashrlar orqali omma oldida taqdim etilganda, Ribera va Luis de Alkazar kabi kishilarning tarixi “gunoh odami” haqidagi to‘g‘ri tushunchaning oldini olishga qaratilgan shaytoniy sa’y-harakatlarni ko‘rsatish maqsadida ishlatilgan. Bu shaytoniy metodologiyalarning joriy etilishidagi maqsadni fosh etuvchi yozma yoki og‘zaki guvohliklar qamrab olgan doirada to‘g‘ridir, biroq Shayton Rim papasini dajjol deb aniqlaydigan Muqaddas Kitob dalillarinigina emas, balki bundan ham ko‘prog‘ini yashirishga urinayotgan edi.

There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.

Vahiy kitobida shunday haqiqatlar borki, ularning usti soni olti yuz oltmish oltiga teng bo‘lgan odam mavzusidan tashqarida turadigan Muqaddas Kitobni talqin qilishning bu soxta tizimlari keltirib chiqargan chalkashlik bilan berkitib qo‘yilgan. Ana shu haqiqatlardan biri, yetti jamoat o‘zining eng to‘liq rivojlanishida tushunilganida ifodalanadigan haqiqatdir, bunga shubha yo‘q. Yetti jamoat ichida 2001-yil 11-sentabrda boshlangan va yakshanba qonuni inqirozi bilan yakunlanadigan tarix haqida bevosita so‘zlaydigan haqiqatlar mavjud. Shayton bu nurni ko‘milgan holda saqlab qolishga intilib kelgan va u Vahiy kitobida joylashgan bir necha haqiqat gavharlarini, nafaqat Rim papasini dajjol sifatida aniqlashni, balki boshqalarini ham xiralashtirish uchun shaytoniy metodologiyalarni ixtiro qilgan.

Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.

“Gunoh odami” 538-yilda ochib berilishidan oldin, Yevseviy va Viktorinus kabi kishilar papalik hokimiyatining yuksalishini xiralashtirishga urinish maqsadida Vahiy kitobiga hujum qildilar. Keyinroq tarix davomida Masih O‘zining Tiyatiraga bergan va’dasini bajo keltirdi va islohotning tong yulduzini (Uiklifni) paydo qildi, shundan so‘ng esa Shayton o‘zining shaytoniy ishini himoya qilish va davom ettirish uchun tarixda ko‘zga ko‘ringan ikki shaxsni maydonga chiqardi. Sinov muddati yopilishidan sal avval, Vahiy kitobining siri muhrdan yechilganda o‘z cho‘qqisiga yetadigan haqiqatning rivojlanishi ustidagi uzoq davom etgan urush, Miller hech qachon anglamagan, Opa Uayt ham anglamagan yetti jamoatdan keladigan nurni o‘z ichiga oladi; biroq Miller ham, Bashorat Ruhi ham yangi nurni qo‘llab-quvvatlashi osongina ko‘rsatib berilishi mumkin, chunki yangi nur hech qachon eski nurga zid bo‘lmaydi.

> “It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.

> “Bizda haqiqat borligi — bu haqiqatdir, va biz larzaga keltirib bo‘lmaydigan pozitsiyalarni qat’iyat bilan mahkam tutishimiz kerak; ammo Xudo yuborishi mumkin bo‘lgan har qanday yangi nurga shubha bilan qaramasligimiz va: Darhaqiqat, biz shu paytgacha qabul qilib kelgan va unda qaror topgan eski haqiqatdan ortiq yana biror nurga muhtoj ekanimizni ko‘rmayapmiz, demasligimiz kerak. Biz shu pozitsiyada turar ekanmiz, Sodiq Guvohning guvohligi bizning holatlarimizga o‘z tanbehini qo‘llaydi: ‘Va bilmaysanlarki, sen badbaxt, nochor, kambag‘al, ko‘r va yalang‘ochsan’. O‘zini boy, mol-dunyosi ko‘paygan va hech narsaga muhtoj emas, deb his qiladiganlar Xudo oldidagi o‘zlarining haqiqiy holatiga nisbatan ko‘rlik holatidadirlar, va ular buni bilmaydilar.” Review and Herald, August 7, 1894.

The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.

Yangi nurni sinashning asosiy mezoni — u o‘rnatilgan haqiqatga zid keladimi-yo‘qmi va asosiy haqiqatlarni qo‘llab-quvvatlaydimi-yo‘qmi, shudir.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.

> “Xudoning qudrati nima haqiqat ekanligi haqida guvohlik berganida, o‘sha haqiqat abadiy haqiqat sifatida turmog‘i lozim. Xudo bergan nurga zid bo‘lgan keyingi taxminlarga o‘rin berilmasligi kerak. Muqaddas Yozuvning o‘zlari uchun haqiqat bo‘lib tuyuladigan, ammo aslida haqiqat bo‘lmagan talqinlari bilan odamlar chiqib keladilar. Bu zamon uchun bo‘lgan haqiqatni Xudo bizga imonimizning poydevori sifatida bergan. Nima haqiqat ekanini U O‘zi bizga o‘rgatgan. Biri chiqadi, keyin yana boshqasi, Xudo O‘z Muqaddas Ruhining namoyishi ostida bergan nurga zid bo‘lgan yangi nur bilan chiqadi.” Selected Messages, 1-kitob, 162.

Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:

Vahiy kitobi unda jamlangan xabarlarni Yuhanno qalamga olgan paytdan boshlab, Shaytonning hujum nishoni bo‘lib kelgan. Iso shunday dedi:

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.

> Ammo ko‘zlaringiz baxtlidir, chunki ular ko‘radi; quloqlaringiz ham, chunki ular eshitadi. Zero, sizlarga chinini aytaman: ko‘p payg‘ambarlar va solih kishilar sizlar ko‘rayotgan narsalarni ko‘rishni orzu qilganlar, ammo ko‘rmaganlar; sizlar eshitayotgan narsalarni eshitishni orzu qilganlar, ammo eshitmaganlar. Matto 13:16, 17.

The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.

Ko‘rish va eshitishga bog‘langan baraka — Iso Masihning Vahiyidagi xabarni tushunish barakasidir. Yuhanno xabarni ko‘radigan va eshitadigan “oxirgi kunlar”dagilarni ifoda etganida, u farishta Jabroilga sajda qilish uchun yiqildi, farishta esa darhol Yuhannoga bunday qilmaslikni bildirdi.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.

> Va men, Yuhanno, bu narsalarni ko‘rdim va eshitdim. Eshitib va ko‘rib bo‘lganimdan keyin, menga bu narsalarni ko‘rsatgan farishtaning oyoqlari oldida sajda qilish uchun yiqildim. Shunda u menga dedi: “Bunday qilma; chunki men sening hamkor qulingman, payg‘ambar bo‘lgan birodarlaringning ham, ushbu kitobning so‘zlarini saqlovchilarning ham hamrohi quliman. Xudoga sajda qil.” Vahiy 22:8, 9.

Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.

Jabroil ham, Yuhanno ham yaratilgan mavjudotlardir; ular faqat Yaratganga sajda qilishlari lozim. Ko‘plab payg‘ambarlar va solih kishilar, hatto farishtalar ham, Dunyoning oxirida yana takrorlanadigan Yarim Tun Nidosining xabarini “ko‘rish” va “eshitish”ni orzu qilganlar.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Masih dedi: ‘Ko‘zlaringiz baxtlidir, chunki ular ko‘radi; quloqlaringiz ham baxtlidir, chunki ular eshitadi. Zero, sizlarga chinini aytaman: ko‘p payg‘ambarlar va solih kishilar sizlar ko‘rayotgan narsalarni ko‘rishni orzu qilganlar, ammo ko‘rmaganlar; sizlar eshitayotgan narsalarni eshitishni orzu qilganlar, ammo eshitmaganlar’ [Matthew 13:16, 17]. 1843 va 1844 yillarda ko‘rilgan narsalarni ko‘rgan ko‘zlar baxtlidir.”

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Xabar berildi. Va xabarni qayta takrorlashda hech qanday kechikish bo‘lmasligi kerak, chunki zamonning alomatlari ro‘yobga chiqmoqda; yakunlovchi ish ado etilishi lozim. Qisqa vaqt ichida buyuk bir ish amalga oshiriladi. Yaqinda Xudoning tayiniga binoan shunday bir xabar beriladiki, u baland faryodga aylanib boradi. Shunda Doniyor o‘z qismida turib, o‘z guvohligini beradi.” Manuscript Releases, 21-jild, 437.

What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.

Solih odamlar (Yuhanno) va ularning hamxizmatkorlari (farishtalar) ko‘rishni istagan narsa, Adventizmning oxirida, yer Xudoning ulug‘vorligi bilan yoritiladigan paytda, Yarim tun faryodining yakuniy bajo kelishi edi. Oxirgi yomg‘irdagi qudratning o‘sha yakuniy namoyoni Iso Masihning Vahiyining muhrdan ochilishi orqali yuzaga keltiriladi.

> Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.

> Bu najot haqida sizlarga keladigan inoyatni oldindan bashorat qilgan payg‘ambarlar surishtirib, sidqidildan izlaganlar. Ularning ichidagi Masihning Ruhi Masihning chekadigan azob-uqubatlari va shundan keyin keladigan ulug‘vorlik haqida oldindan guvohlik berganida, qaysi yoki qanday zamonni nazarda tutayotganini ular izlab-surishtirganlar. Ularga ayon qilindiki, ular bu narsalarda o‘zlariga emas, balki sizlarga xizmat qilganlar; bu narsalar esa endi sizlarga osmondan yuborilgan Muqaddas Ruh ila Xushxabarni va’z qilganlar tomonidan ma’lum qilindi; farishtalar ham bu narsalarga nazar solishni orzu qiladilar. Shuning uchun aqlingizning bellarini bog‘lang, hushyor bo‘ling va Iso Masihning zohir bo‘lishida sizlarga keltiriladigan inoyatga to oxirigacha umid bog‘lang. 1 Butrus 1:10–13.

The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.

Payg‘ambarlar, solih insonlar va farishtalar “inoyat” yoki Xudoning qudrati Tungi Nido yakuniy bajo bo‘lishi chog‘ida to‘kiladigan zamonda yashashni orzu qilganlar. Xudoning yaratuvchi qudrati bo‘lgan o‘sha “inoyat” Iso Masihning Vahiyi muhrdan yechilganda insonlarga yetkaziladi. Shayton Xudoning yaratuvchi qudratini Uning xalqiga yetkazish yo‘li Vahiy kitobida muhrdan yechilgan xabar orqali amalga oshishini biladi; shu bois u Vahiy kitobida mujassam bo‘lgan nurni chalkashtirish, bostirish va yashirish uchun o‘zining eng oliy sa’y-harakatini sarflagan. O‘sha nur shunchaki gunoh odamini aniqlab berish emas, chunki bu haqiqat asrlar muqaddam barcha protestant islohotchilari tomonidan to‘liq hujjatlashtirilgan.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.

> Men Rabbiy kunida Ruhda edim, va orqamdan karnay sadosiga o‘xshash baland bir ovozni eshitdim; u shunday der edi: “Men Alfa va Omega, birinchi va oxirgiman; ko‘rganingni kitobga yoz va Osiyodagi yetti jamoatga yubor: Efesga, Smirnaga, Pergamga, Tiyatiraga, Sardisga, Filadelfiyaga va Laodikiyaga.” Men o‘zim bilan gaplashayotgan ovozni ko‘rish uchun o‘girildim. O‘girilib, yetti oltin shamdonni ko‘rdim; yetti shamdon o‘rtasida esa Inson O‘g‘liga o‘xshash Bir zot bor edi; U oyoqlarigacha tushgan kiyim kiygan va ko‘kragi uzra oltin kamar bilan bog‘langan edi. Uning boshi va sochlari jundek, qordek oppoq edi; ko‘zlari esa olov alangasidek; oyoqlari o‘choqda qizdirilgandek tovlangan toza misga o‘xshar edi; ovozi esa ko‘p suvlar shovqinidek edi. Uning o‘ng qo‘lida yetti yulduz bor edi; og‘zidan o‘tkir ikki qirrali qilich chiqardi; chehrasi esa butun qudrati bilan porlayotgan quyosh kabi edi. Uni ko‘rganimda, oyoqlari ostiga o‘likdek yiqildim. U o‘ng qo‘lini mening ustimga qo‘yib, menga dedi: “Qo‘rqma; Men birinchi va oxirgiman. Men tirik Zotman, o‘lgan edim; va mana, abadulabad tirikman, Omin; do‘zax va o‘lim kalitlari Menda bor. Endi ko‘rgan narsalaringni, hozir bor bo‘lgan narsalarni va bundan keyin sodir bo‘ladigan narsalarni yoz.” Vahiy 1:10–19.

While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.

Adventizm “tarixiylik” metodologiyasini tutib turgan paytda, ular Vahiy kitobining ikkinchi va uchinchi boblaridagi barcha jamoatlar oxirgi jamoatda takrorlanishini tan olgan edilar. Afsuski, o‘n to‘qqizinchi asrning oxiriga kelib, Shayton allaqachon Adventizmning ko‘zlarini muqaddas metodologiyaga, “bashoratning ulug‘ haqiqatlari omonatining saqlovchilari” sifatidagi o‘z mas’uliyatlarining himoyasiga va amaliyotiga nisbatan yuma boshlagan edi. Hatto Adventizmda metodologiya chetga surib qo‘yilayotgan bir paytda ham, muqaddas metodologiyani qo‘llaganlar bor edi. Biz Patmos ko‘ruvchisining hikoyasi kitobidan Laodikiya tarixiga barcha jamoatlarni tatbiq etish bashoratning haqqoniy qo‘llanilishi ekanining guvohi sifatida foydalanamiz. Quyidagilar men nazarda tutayotgan fikrni ko‘rsatadigan o‘sha kitobdan olingan parchalaridir.

> “It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

> “Shuni yodda tutish kerakki, Efes, Smirna va Pergamosning tajribasi Masihning ikkinchi kelishidan oldingi so‘nggi jamoatda takrorlanadiganidek, Tiyatiraning tarixi ham so‘nggi avlodda o‘z muqobiliga ega bo‘ladi.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”

Haskell to‘g‘ri ta’kidlaydiki, dastlabki to‘rtta jamoatning tajribasi takrorlanadi yoki u aytganidek, “oxirgi avlodda o‘ziga mos muqobilini topadi.”

> “He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.

> “U sinovni qo‘lladi, biroq hammasi dunyo o‘z Najotkorini qarshi olishi lozim bo‘lgan vaqt sifatida 1843 yilni ko‘rsatardi. Endi Masihning birinchi kelishi paytidagi xalqning holati takrorlanayotgan edi.” Stephen N. Haskell, Story of the Seer of Patmos, 75.

Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.

Haskell Uilyam Millerning 1843-yilni Masihning Ikkinchi Kelishi deb belgilagani haqida so‘z yuritar ekan, birinchi kelishning shart-sharoitlari millerchilar davrida takrorlanganini ta’kidlaydi. Haskell haq edi, va Sister White Millerning o‘zi Yahyo cho‘mdiruvchi tomonidan ifodalanganini tasdiqlaydi.

> “As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.

> “Yahyo Cho‘mdiruvchi Isoning birinchi kelishini e’lon qilib, Uning kelishi uchun yo‘l tayyorlagani kabi, Uilyam Miller va unga qo‘shilganlar ham Xudoning O‘g‘lining ikkinchi kelishini e’lon qildilar.” Early Writings, 229.

Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.

Haskel hatto shuni ham ta’kidlaydiki, Pergamos tarixi davrida (xristianlikning butparastlik bilan murosasini ifodalovchi uchinchi jamoat), beshinchi jamoat bo‘lgan Sardisning tarixi takrorlangan.

> “There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.

> “Pergam tarixida shunday bir davr bo‘lganki, o‘sha paytda masihiylik butparastlikni o‘lgan deb o‘ylagan; ammo aslida esa, go‘yoki mag‘lub etilgan din g‘alaba qilgan edi. Cho‘qintirilgan butparastlik jamoat ichiga kirib keldi. Sardis kunlarida bu tarix yana takrorlandi.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.

Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”

Sardis uyg‘onib, papalikning shaytoniy safsatalariga qarshi norozilik bildirgan Islohot davridagi jamoat edi, biroq o‘z ishini yakunlamasidan oldinyoq ular allaqachon Rimga qayta boshlagan edilar. Ular Pergamos jamoati kabi papalizm o‘lik, deb o‘yladilar, ammo aslida u hanuz tirik edi. Haskell, shuningdek, qoldiq jamoat ustiga “o‘tgan barcha asrlarning to‘plangan nurlari” porlashini ham ta’kidlaydi.

> “Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

> “Mana shu oxirgi jamoatga — qoldiqka — barcha o‘tgan asrlarning jamlangan nurlari porlaydi.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.

Men Haskell yetti jamoat orqali ifodalangan taraqqiy etuvchi tarix qadimgi Isroil tarixida ham bajo keltirilganini anglagan, deb aytmayapman, biroq u, shubhasiz, “o‘tgan barcha asrlarning jamlangan nurlari” “so‘nggi jamoat” ustiga “porlaydi”, deb yozganida, o‘sha haqiqatni tasdiqlaydi. Qadimgi Isroil “o‘tgan asrlar”ning “nurlari” tarkibiga kiradi. Va garchi u qadimgi Isroil tarixidagi yetti jamoat timsolini tanib olish uchun zarur bo‘lgan tamoyillarni qo‘llab-quvvatlasa-da, men bu timsollarda ifodalangan o‘xshashliklarni u qanchalik chuqur anglaganiga ishonchim komil emas. Shuningdek, men u yetti jamoat orqali ifodalangan tarixlarning bundan ham muhimroq bir jihatini — biz hozir yo‘nalayotgan jihatni — anglamaganiga ham aminman.

We will address this truth in our next article.

Bu haqiqatni keyingi maqolamizda ko‘rib chiqamiz.

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