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# Rome Establishes the Vision - Number Two

Rim vahyni tasdiqlaydi — Ikkinchi raqam

Identifying Modern Rome and the Prophetic Vision in the Last Days

Zamonaviy Rimni va oxirgi kunlardagi bashoratli vahyni aniqlash

Author

Jeff Pippenger

Published

July 5, 2024

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> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> O‘sha zamonlarda janub shohiga qarshi ko‘plar qo‘zg‘aladi; xalqing ichidagi zo‘ravonlar ham vahiy-ni mustahkamlash uchun o‘zlarini ko‘taradilar; ammo ular yiqiladilar. Daniel 11:14.

The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.

So‘nggi kunlarda Zamonaviy Rim sifatida ifodalangan hokimiyatni, va demakki “vahiy-ni mustahkamlovchi” hokimiyatni to‘g‘ri aniqlash muhim va najot bilan bog‘liqdir. Bu bir yuz qirq to‘rt mingning yakuniy sinov jarayonining bir unsurini ifodalaydi. Oyatdagi “vahiy” so‘zi Sulaymon Xudoning xalqi nega halok bo‘lishini ko‘rsatganida tanlagan ayni o‘sha ibroniycha so‘zdir.

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

> Vahiy bo‘lmagan joyda xalq halokatga yuz tutadi; ammo qonunni saqlaydigan baxtlidir. Hikmatlar 29:18.

All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers. In the verse, there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.

Barcha payg‘ambarlar muqaddas tarixning boshqa har qanday davriga qaraganda oxirgi kunlar haqida ancha bevosita so‘zlaydilar, va Sulaymonning “vahiy”ga ega bo‘lish zarurati haqidagi ogohlantirishi hayot-mamot masalasidir. Haqiqat har doim ajratadi va topinuvchilarning ikki toifasini vujudga keltiradi. Ushbu oyatda halok bo‘ladigan bir toifa va qonunni mamnuniyat bilan saqlaydigan bir toifa bor. Biroq shuni qayd etish kerakki, Sulaymonning nasihati “haqiqat” ustidagi bir bahs-munozara kontekstida berilgan. U, shuningdek, o‘n bokira haqidagi masal kontekstidadir, chunki o‘n bokira haqidagi masal oxirgi kunlarda Xudoning xalqining tajribasining asosiy tasviridir.

> A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.

> Ahmoq butun o‘y-xayolini aytib tashlar; ammo dono uni keyinga qadar ichida saqlar. Agar hokim yolg‘onga quloq solsa, uning barcha xizmatkorlari yovuz bo‘lur. Kambag‘al bilan makkor kishi uchrashar; Egamiz ikkovining ham ko‘zlarini yoritadi. Kambag‘alga sadoqat bilan hukm qiladigan shohning taxti abadiy mustahkam bo‘lur. Tayoq va tanbeh donolik beradi; ammo o‘z holiga tashlab qo‘yilgan bola onasini sharmanda qilur. Yovuzlar ko‘payganda, gunoh ham ortar; ammo solihlar ularning qulashini ko‘rur. O‘g‘lingni tarbiya qil, shunda u senga orom berur; ha, joningga shodlik bag‘ishlar. Vahiy bo‘lmagan joyda xalq halok bo‘lur; ammo qonunni tutgan kishi baxtlidir. Hikmatlar 29:11–18.

It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.

Mendan Zamonaviy Rim haqidagi tushunchada mendan boshqacha qarashda bo‘lishi mumkin bo‘lganlarga ayb yuklash niyatim yo‘q. Mening maqsadim shuki, Sulaymon “donishmand” va “nodon” deb ataydigan ikki toifa sajda qiluvchilar haqida so‘z yuritayotganini ko‘rsatishdir. “Nodon” yana “fosiq” deb ham ta’riflanadi. Masaldagi dono va nodon bokiralar ham Doniyor kitobining o‘n ikkinchi bobidagi bashoratli qatorda donishmandlar va fosiqlar sifatida ko‘rsatiladi.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Ko‘plar poklanib, oppoq bo‘lib, sinovdan o‘tkazilurlar; ammo fosiqlar fosiqlarcha ish tuturlar; fosiqlarning hech biri anglamas, donolar esa anglaydilar. Daniel 12:10.

Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”

Sulaymon va Doniyor bir-biriga hamfikrdir, chunki barcha payg‘ambarlik guvohligi oxirgi kunlarda o‘zaro uyg‘unlashadi. Donolar “bilimning ortishini” anglaydilar.

> And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.

> Donishmandlar osmon gumbazining yorug‘ligidek porlaydilar; ko‘plarni solihlikka qaytarganlar esa yulduzlar kabi abadulabad porlaydilar. Ammo sen, ey Doniyor, bu so‘zlarni yashirib qo‘y va kitobni oxirzamon vaqtigacha muhrla: ko‘plar u yoqdan-bu yoqqa yuguradilar, va bilim ortadi. Doniyor 12:3, 4.

Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.

O‘ninchi oyat bir yuz qirq to‘rt ming orasida bo‘lishga chaqirilgan bokiralarni saralab ajratadigan uch bosqichli sinov jarayonini aniqlab beradi. Har ikkala holatda ham saralash va sinov jarayoni bokiralar 1989-yilda oxirzamonda muhrdan yechilgan bilimning ortishini (vahiy ko‘rishni) tushunish-tushunmasligiga asoslanadi.

“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”

“Oxirzamon”ning so‘nggi kunlari 1989 yil edi; o‘shanda Doniyor kitobining o‘n birinchi bobidagi qirqinchi oyatdan qirq beshinchi oyatgacha bo‘lgan oyatlar muhrdan yechildi. Ana shunda bu oyatlarning mavzusi shimol podshohining yakuniy yuksalishi va qulashidan iborat ekani aniqlandi. Ana shunda bu oyatlardagi shimol podshohi so‘nggi kunlarning papalik hokimiyati ekani aniqlandi. Ilhom hech qachon “Zamonaviy Rim” iborasini ishlatmaydi. Bu ibora men tomonidan, so‘nggi kunlarning papalik hokimiyatini ifodalash uchun kiritilgan, chunki bashorat nuqtayi nazaridan “zamonaviy” so‘nggi kunlarni anglatadi. Ellen Uayt ham hech qachon “Zamonaviy Rim” iborasini ishlatmagan.

There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.

Doniyorning o‘n birinchi bobining so‘nggi olti oyatida shimol podshosi kimni ifodalashi haqida noto‘g‘ri qarashlar mavjud, biroq faqat bitta to‘g‘ri tushuncha bor. Ushbu oyatlardagi shimol podshosi papalik hokimiyatini anglatadi, degan tushuncha ko‘plab bashoratli guvohliklardan kelib chiqqan. Qirqinchi oyat avvalo 1798-yilda papalikning halokatli yara olishini ko‘rsatadi, so‘ng qirq birinchi oyatdan qirq uchinchi oyatgacha halokatli yaraning tuzalishida ishtirok etuvchi jarayonlar bayon etiladi. Qirq to‘rtinchi oyat papalikni g‘azablantiradigan xabarni tasvirlaydi va qirq beshinchi oyatga olib kiradi; o‘sha yerda papalik hokimiyati o‘zining yakuniy va to‘liq intihosiga yetadi. 1989-yilda muhrdan yechilgan vahiy — bu oxirgi kunlarda papalik hokimiyatining so‘nggi yuksalishi va qulashiga oid vahiydir. O‘sha vahiy ushbu oyatlarda joylashgan bilimni qabul qilishlari yoki rad etishlariga asoslangan holda, sajda qiluvchilarning ikki toifasini vujudga keltiradigan va namoyon etadigan bilimning ortishidir.

According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?

Aynan o‘sha bobga ko‘ra, unda bilimning ortishi 1989-yilda muhrdan ochilgan edi, “o‘zini yuksaltiradigan” va oxir-oqibat “yiqiladigan” “sening xalqingning talonchilari” — “vahiy”ni mustahkamlaydigan timsoldir. Yakuniy elashda birinchi sinov savoli shuki, “sening xalqingning talonchilari” sifatida kim ifodalanadi, chunki ular “vahiy”ni mustahkamlaydigan bashoratli timsoldir. Talonchilar papalik hokimiyatimi yoki Amerika Qo‘shma Shtatlarimi?

The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.

Doniyor va Vahiy kitoblari bir xil kitob bo‘lib, ayni bir bashoratlar qatorining ikki guvohini ifodalaydi. Doniyor — boshlanish, Vahiy esa yakundir; va ular birgalikda 1989 yilda oxirzamonda muhridan ochilgan haqiqatning ikki guvohini ifodalaydi.

Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.

Daniyor Yahudo qabilasining Arsloni 1989 yilda qirqinchi oyatdan qirq beshinchi oyatgacha bo‘lgan oyatlarning muhrini ochganida yuzaga kelgan poklanish jarayonini tasvirlaydi. O‘sha vaqtda so‘nggi kunlardagi bir yuz qirq to‘rt mingni tashkil etuvchi ahd xalqini tashkil qiladigan “ruhoniylar” kimlar bo‘lishini aniqlash va ayon etish uchun sinov jarayoni boshlandi. Ho‘sheya shuni qo‘shimcha qiladiki, so‘nggi kunlar haqidagi bilimning ortishini rad etadiganlar bir yuz qirq to‘rt mingni tashkil etuvchi ruhoniylardan biri bo‘lmaydi.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Mening xalqim bilim yo‘qligi tufayli halok bo‘lmoqda; sen bilimni rad etganing uchun, Men ham seni rad etaman, toki sen Menga ruhoniy bo‘lmay qolasan; o‘z Xudoyingning qonunini unutganing sababli, Men ham sening farzandlaringni unutaman. Ho‘sheya 4:6.

The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.

Vahiy kitobi shuni ko‘rsatadiki, muhrdan yechilib ochilgan va bir toifa tomonidan rad etilgan bilim sinov muddati yopilishidan sal oldin ularning rad etilishini amalga oshiradi.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Va u menga dedi: “Bu kitobdagi bashorat so‘zlarini muhrlama, chunki vaqt yaqindir. Nohaq bo‘lgan nohaqligicha qolsin; iflos bo‘lgan iflosligicha qolsin; solih bo‘lgan solihligicha qolsin; muqaddas bo‘lgan esa muqaddasligicha qolsin.” Vahiy 22:10, 11.

The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.

Millerchilar tarixi bir yuz qirq to‘rt mingning tarixini tasvirlaydi, va Millerchilar bilan bir yuz qirq to‘rt ming birgalikda Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtaning xabari va ishining boshlanishi hamda yakunini ifodalaydi. O‘zaro parallel bo‘lgan bu tarixlar sinov muddatining yopilishi bilan bog‘liq voqealarni aniqlab beradi. Har ikkala tarixning ishi Ilyos va Yahyo Cho‘mdiruvchi orqali timsollashtirilgan.

> “With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. 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, 230.

> “Titroq bilan Uilyam Miller odamlar oldida Xudo shohligining sirlarini ochib bera boshladi, tinglovchilarini bashoratlar orqali Masihning ikkinchi kelishigacha yetaklab bordi. Har bir sa’y-harakat bilan u quvvat topdi. Yahyo cho‘mdiruvchi Isoning birinchi kelishini e’lon qilib, Uning kelishi uchun yo‘l tayyorlagani kabi, Uilyam Miller hamda unga qo‘shilganlar Xudo O‘g‘lining ikkinchi kelishini e’lon qildilar.” Early Writings, 229, 230.

The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.

Milleritlar xabari Ilyos hamda Yahyo Cho‘mdiruvchi orqali ifodalangan sinov muddatining yakuni bilan bog‘liq bo‘lgan “voqea”larni aniqlab berdi.

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> “Insonlar o‘zlarining xavf ostida ekanliklariga uyg‘otilishi zarur edi; ular sinov muddatining yakuni bilan bog‘liq tantanavor voqealarga tayyorgarlik ko‘rishga undalishlari lozim edi.” The Great Controversy, 310.

In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”

1989-yilda, Sovet Ittifoqining qulashiga bog‘liq holda, Doniyor kitobining oxirgi kunlarga taalluqli qismi muhrdan chiqarildi va sinov jarayoni boshlandi. Bu sinov Xudoning xalqining Doniyor kitobining o‘n birinchi bobidagi so‘nggi olti oyatda ifodalangan bilimning ortishini tushunish yoki rad etish qobiliyati yo qobiliyatsizligiga asoslangan edi; bu oyatlar o‘n ikkinchi bobning birinchi oyatiga olib boradi, unda “sinov muddati yopilishi” aniqlab ko‘rsatiladi. Shundan so‘ng “sinov muddati yopilishi bilan bog‘liq voqealar” haqidagi xabar muhrdan chiqarildi va yuz qirq to‘rt mingning “ruhoniylari” bo‘lish uchun nomzod bo‘lganlarning ishi boshlandi. Ularning ishi mazkur parchada ifodalangan xabarni “tushunish” va uni e’lon qilishdan iborat edi. Yuz qirq to‘rt mingning xabari hamda ishi, insonlarni “sinov muddati yopilishi bilan bog‘liq tantanavor voqealarga tayyorlanishga” uyg‘otish uchun muhrdan chiqarilgan xabarni taqdim etishdan iborat edi.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.

> “Bugun, Ilyos va Yahyo cho‘mdiruvchining ruhi va qudratida, Xudo tomonidan tayinlangan xabarchilar hukmga mahkum bir dunyoning e’tiborini sinov muddatining yakuniy onlari hamda Iso Masihning shohlar Shohi va rabbilar Rabbi sifatida zohir bo‘lishi bilan bog‘liq holda tez orada sodir bo‘ladigan tantanavor voqealarga qaratmoqdalar. Tez orada har bir inson tanada qilgan ishlari uchun hukm qilinadi. Xudoning hukm soati kelgan, va yer yuzidagi Uning jamoati a’zolari zimmasida, go‘yo abadiy halokatning ayni yoqasida turganlarga ogohlantirish berishdek tantanavor mas’uliyat turibdi. Keng dunyodagi quloq soladigan har bir insonga davom etayotgan buyuk kurashda xavf ostida turgan tamoyillar, butun insoniyatning taqdirlari bog‘liq bo‘lgan tamoyillar ravshan qilib ko‘rsatilishi lozim.” “Payg‘ambarlar va Shohlar”, 715, 716.

The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.

Yahyo Cho‘mdiruvchi va Masihning tarixi, shuningdek Milleritlar tarixi bir yuz qirq to‘rt mingning xabari va ishini namoyon etadi. Yahyo ham, Masih ham o‘z xabarlarini sinov muddatining yakuni ifodasi sifatida tushunganlar.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Ammo u ko‘plab farziylar va sadduqiylarning uning suvga cho‘mdiruv marosimiga kelayotganini ko‘rgach, ularga dedi: “Ey ilonlar zurriyoti, kelajak g‘azabdan qochib qutulishingiz uchun sizlarni kim ogohlantirdi?” Matto 3:7.

Christ presented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews about, as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.

Masih Quddusning vayron qilinishini — ayni o‘sha vayronagarchilikni, Yuhanno bahs-talashga moyil yahudiylarni ogohlantirgan edi — yaqinlashib kelayotgan hodisa sifatida taqdim etdi. Iso bu vayronagarchilikdan Doniyor kitobining o‘n ikkinchi bob, birinchi oyatida U Mixoil sifatida oyoqqa turganida boshlanadigan “g‘azab”ning ramzi sifatida foydalandi.

> “Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.

> “Masih Quddus shahrida imonsizlik va isyonda qotib qolgan hamda Xudoning qasoskor hukmlariga duch kelish sari shoshilayotgan dunyoning ramzini ko‘rdi. Qulagan inson zotining qayg‘ulari Uning qalbini bosib, Uning lablaridan o‘sha nihoyatda achchiq faryodni chiqardi. U gunohning qaydini insoniy musibatda, ko‘z yoshlarda va qonda chizilgan holda ko‘rdi; Uning yuragi yer yuzidagi azob chekkan va qiynalayotganlarga nisbatan cheksiz rahm-shafqat bilan junbushga keldi; U ularning barchasiga yengillik berishni qattiq istadi. Ammo hatto Uning qo‘li ham insoniy kulfat to‘lqinini ortga qaytara olmas edi; ozchilikgina o‘zlarining yagona yordam Manbaini izlar edi. U najotni ularning qo‘li yetadigan joyga keltirish uchun O‘z jonini o‘limgacha to‘kishga tayyor edi; ammo hayotga ega bo‘lishlari uchun Uning oldiga keladiganlar oz edi.”

> “The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.

> “Osmonning ulug‘vorligi ko‘z yoshlarida! Cheksiz Xudoning O‘g‘li ruhi bezovta bo‘lib, iztirob ostida egilgan! Bu manzara butun osmonni hayratga soldi. Bu manzara bizga gunohning nihoyatda gunohkor ekanini ochib beradi; u, hatto Cheksiz Qudrat uchun ham, aybdorlarni Xudoning qonunini buzish oqibatlaridan qutqarish naqadar og‘ir vazifa ekanini ko‘rsatadi. Iso so‘nggi avlodga nazar tashlab, dunyoni Quddusning vayron bo‘lishiga sabab bo‘lgan aldanishga o‘xshash bir aldanish ichra ko‘rdi. Yahudiylarning buyuk gunohi ularning Masihni rad etganlari edi; xristian olamining buyuk gunohi esa osmon va yerda Uning boshqaruvining poydevori bo‘lgan Xudoning qonunini rad etishlari bo‘lur edi. Yahovaning amrlari mensilmay, poymol qilinar edi. Gunoh qulligida bo‘lgan, Shaytonning qullari bo‘lgan, ikkinchi o‘lim azobiga mahkum etilgan millionlab insonlar o‘zlarining ziyorat kunida haqiqat so‘zlariga quloq solishdan bosh tortar edi. Qanday dahshatli ko‘rlik! Qanday g‘aroyib mahliyo bo‘lish!” Buyuk kurash, 22.

The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.

Yahyo cho‘mdiruvchi tomonidan ham, Masih tomonidan ham e’lon qilingan ogohlantiruvchi xabar ayni bir ogohlantiruvchi xabar edi; xuddi shuningdek, Milleritchilarning ogohlantiruvchi xabari ham yuz qirq to‘rt ming kishi e’lon qiladigan, sinov muddatining yopilishi bilan bog‘liq voqealarni ko‘rsatib beruvchi o‘sha xabarning o‘zi edi. Uch guvoh — Yahyo cho‘mdiruvchi, Masih va Milleritchilar — yuz qirq to‘rt ming kishining ishi va xabari 1989 yilda muhrdan yechilgan bilimning ortishi orqali amalga oshiriladigan hayot-mamotga oid sinov jarayoni ekaniga guvohlik bermoqda. O‘sha vaqtda muhrdan yechilgan xabar oxirgi kunlar vahiyidir; agar donolar yuz qirq to‘rt ming kishini tashkil etuvchi “ruhoniylar” bo‘lishlari kerak bo‘lsa, uni tushunishlari shart. Agar o‘sha nomzodlar bu vahiyni tushunmasalar, ular yovuzlar, yoki ahmoqlar, deb belgilab qo‘yiladi va halok bo‘ladilar. Ular ham, ularning farzandlari ham, bilimning ortishi bo‘lgan o‘sha vahiyni rad etganliklariga muvofiq ravishda rad etiladilar.

God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.

Xudoning Kalomi o‘zini ulug‘laydigan, Xudoning xalqini talaydigan, so‘ngra yiqilib, vahiy-ni qaror toptiradigan qudrat Rim ekanini ko‘rsatadi. Zamonaviy Rim papalik hokimiyatimi yoki Qo‘shma Shtatlarmi, degan savol ana shu nomzodlarning dono yoki nodon bokiralar ekanini aniqlaydigan sinovdir. Bu sinov Doniyor kitobidan kelib chiqqan bashoratli sinov bo‘lib, keyinchalik Vahiy kitobida tasdiqlanadi va kamolga yetkaziladi. Zamonaviy Rim mavzusi shunchaki papalik hokimiyati bilan Qo‘shma Shtatlar o‘rtasidagi tanlov emas; u yuz qirq to‘rt ming uchun yakuniy sinovdir. Bu bashoratli sinovdir va to‘g‘ri anglanganda, u Xudoning muqaddas qilingan bashoratli guvohligida bayon etilgan so‘nggi sinov jarayonining har bir timsolini o‘z ichiga oladi.

The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.

Yahyo Cho‘mdiruvchi va Masih zamonidagi sinov jarayoni, Millerchilar davridagi sinov jarayoni kabi, Doniyor kitobidan olingan edi. Bashoratli sinov sifatida, haqiqat qanday o‘rnatilishini belgilovchi metodologiya, ushbu nomzodlar tomonidan to‘g‘ri qo‘llanishi zarur bo‘lgan narsa sifatida, Zamonaviy Rim kim ekanligi haqidagi to‘g‘ri qarashga shunchaki sodiq bo‘lish kabi muhimdir. Zamonaviy Rimning to‘g‘ri aniqlanishi bo‘ladimi yoki to‘g‘ri metodologiyaning qo‘llanishi bo‘ladimi, sinovning har ikkala unsuri ham Doniyor kitobida ifoda etilgan. Doniyorning birinchi bobida Doniyor uch bosqichli sinov jarayonidan o‘tdi: u parhezdan boshlandi, so‘ng ko‘rinish bo‘yicha sinov bilan davom etdi, undan keyin esa shimol podshohining, oxirgi kunlardagi papalik hokimiyatining Muqaddas Kitobdagi ramzi bo‘lgan Navuxadnazar tomonidan amalga oshirilgan sinov keldi.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Bu to‘rt bolaga esa Xudo har qanday ilm va hikmatda bilim hamda mahorat berdi; Doniyor esa barcha vahiylar va tushlarni anglash qobiliyatiga ega edi. Shoh ularni huzuriga keltirishni buyurgan muddatning oxirida, saroy amaldorlarining boshlig‘i ularni Navuxadnazar huzuriga olib kirdi. Shoh ular bilan suhbatlashdi; va ularning hammasi orasida Doniyor, Xanoniyo, Mishoel va Ozariyoga teng keladigani topilmadi; shu bois ular shoh huzurida xizmat qildilar. Shoh ulardan so‘ragan hikmat va fahmga oid barcha masalalarda u ularni o‘zining butun saltanatidagi barcha sehrgarlar va munajjimlardan o‘n barobar afzal deb topdi. Doniyor 1:17–20.

“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.

“Kunlarning oxirida”, ya’ni bashoratga ko‘ra yuz qirq to‘rt ming sinaladigan oxirgi kunlarda, Doniyor va uch sodiq yigit “uning butun shohligidagi barcha sehrgarlar va munajjimlardan o‘n hissa afzal” deb topildilar, va Doniyorda “barcha vahiylar va tushlarni anglash” bor edi. Doniyor yuz qirq to‘rt mingni ifodalaydi; ular oxirgi kunlarda Masih Yahudo qabilasining Arsloni sifatida 1989-yilda “Doniyor kitobining oxirgi kunlarga taalluqli bo‘lgan o‘sha qismini” muhrdan ochganida kelgan bilimning ko‘payishini anglaydilar.

Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.

Doniyor shunchaki tushlar va vahiylar borasida boshqalardan ko‘proq tushungan emas edi, balki u “barcha vahiylar va tushlarda fahm-farosatga” ega edi. U satr ustiga satr metodologiyasini qo‘llaydiganlarni ifodalaydi, chunki aynan o‘sha metodologiya “barcha vahiylar va tushlar”ni yagona, ichki uyg‘un xabarga birlashtiradi. Barcha tushlar va vahiylarni bitta bashoratli chiziqqa jamlaydigan o‘sha xabar “sinov muddatining yopilishi bilan bog‘liq voqealar”ni aniqlab beradi. Bu xabar o‘zini yuksaltiradigan, Xudoning xalqini talon-toroj qiladigan va qulaydigan kuch — Zamonaviy Rim bo‘lgan bashoratli ramz orqali mustahkamlangan.

That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.

Bu qudrat faqat to‘g‘ri metodologiyani qo‘llash orqali qaror toptirilishi mumkin. Muqaddas Kitobni o‘rganayotganini da’vo qiluvchilarning aksariyati satr ustiga satr metodologiyasini rad etadi, uni qo‘llayotganini da’vo qiluvchilarning ba’zilari esa satr ustiga satr metodologiyasini tashkil etuvchi qoidalarni noto‘g‘ri tatbiq etadilar. Bu qoidalar ilk bor Milleritlar tomonidan jamoat qaydiga kiritilgan edi, va Xudoning oxirgi kunlardagi xalqiga oldindan ogohlantirish berilganki, chinakamiga uchinchi farishtaning xabarchilari bo‘lganlar bashoratni talqin qilishda William Millerning qoidalaridan foydalanadilar.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> “Uchinchi farishtaning xabarini e’lon qilish bilan mashg‘ul bo‘lganlar Muqaddas Bitiklarni Ota Miller qabul qilgan ayni reja asosida tadqiq etmoqdalar.” Review and Herald, 1884-yil 25-noyabr.

William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first truth John identified when He saw Christ, was identifying Christ as the Lamb of God, that takes away the sins of the world.

William Miller Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtaning boshlanishini ifodalagan edi va u Masihning yakuni bo‘lgan xabarning boshlanishi bo‘lgan Yahyo Cho‘mdiruvchi orqali timsollangan edi. Oqsoqol Uayt Yahyo Cho‘mdiruvchidan Masihga qadar bo‘lgan sinov jarayonini uch farishtaning sinov jarayoni bilan bevosita uyg‘unlashtiradi. Yahyo xabarni boshladi, va faqat xoch arafasida, Masih O‘z shogirdlarini Kesariya Filippiga olib borganida, Iso shunda Yahyo boshlab bergan xabarning tafsilotlarini qo‘shdi. Yahyo Masihni ko‘rganida aniqlagan birinchi haqiqat, Masihni dunyoning gunohlarini olib tashlaydigan Xudoning Qo‘zisi sifatida aniqlash edi.

> These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.

> Bu voqealar Iordan ortidagi Baytabarada, Yahyo suvga cho‘mdirayotgan joyda yuz berdi. Ertasi kuni Yahyo Isoning o‘zi tomon kelayotganini ko‘rib, dedi: Mana, dunyoning gunohini O‘z zimmasiga oluvchi Xudoning Qo‘zisi! Men: “Mendan keyin bir Zot keladi, U mendan ulug‘dir, chunki U mendan ilgari bor edi”, deb aytganim — ana O‘shadir. Yuhanno 1:28–30.

Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.

Shundan so‘ng, xochda nihoyasiga yetgan uch yarim yillik sinov davri boshlandi. Yahyo xochdan sal oldin o‘ldirilganidan keyin, Iso shunda Yahyoning o‘sha ilk bayonotini tushuntira boshladi.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> Iso Qaysariya Filipi hududlariga kelganida, shogirdlaridan so‘rab dedi: “Inson O‘g‘li bo‘lgan Men haqimda odamlar kim deydilar?” Ular esa dedilar: “Ba’zilari Seni Yahyo Cho‘mdiruvchi deydilar; ba’zilari Ilyos; boshqalari esa Eremiyo yoki payg‘ambarlardan biri deydilar.” U ularga dedi: “Sizlar-chi, Meni kim deysizlar?” Shunda Simun Butrus javob berib dedi: “Sen Masihsan, barhayot Xudoning O‘g‘lisan.” Iso unga javoban dedi: “Baxtlisan, ey Simun Barjona, chunki buni senga tana va qon emas, balki osmondagi Otam ayon qildi. Men ham senga aytaman: sen Butrussan, va Men O‘z jamoatimni mana shu qoya ustiga quraman; va do‘zax darvozalari unga qarshi ustun kelolmaydi. Men senga osmon shohligining kalitlarini beraman; yer yuzida nimani bog‘lasang, osmonlarda bog‘langan bo‘ladi; yer yuzida nimani bo‘shatsang, osmonlarda bo‘shatilgan bo‘ladi.” Shundan keyin U shogirdlariga O‘zi Iso Masih ekanini hech kimga aytmaslikni qattiq tayinladi. O‘sha vaqtdan boshlab Iso shogirdlariga Quddusga borishi, oqsoqollar, bosh ruhoniylar va kotiblar tomonidan ko‘p azob chekishi, o‘ldirilishi va uchinchi kuni tiriltirilishi kerakligini ko‘rsata boshladi. Matto 16:13–21.

Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.

Qaysariya Filippi Masih zamonidagi Paniumning nomidir, va Panium Doniyor o‘n birning o‘n to‘rtinchi oyatidan keyingi oyatda aynanlashtiriladi; u yerda o‘zlarini yuksaltiradigan, ammo yiqiladigan xalqingning qaroqchilari tilga olinadi. Yahyo Cho‘mdiruvchining ilhomlangan va mukammal xabari boshidagi xabar bo‘lib, u Miller qoidalari ustiga barpo etilgan Milleriylar xabarini ifodalar edi. Masihning oxirdagi xabari esa, Yahyoning xabari ustiga qurilgan va uni kengaytirgan holda, uch farishtaning oxiridagi xabarni timsolladi; bu xabar Miller qoidalariga hamda satr ustiga satr metodologiyasi oxiriga yetib kelganda Miller xabariga qo‘shiladigan tafsilotlarga asoslanadi.

To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.

Vahiyni belgilab beruvchi timsolni Zamonaviy Rim timsoli bilan bog‘laydigan timsolni noto‘g‘ri tushunishga kelish, Masih tarixida xoch haqidagi xabarni rad etganlar bilan parallel bo‘lganlarga taalluqlidir. Bizga ma’lum qilinishicha, Yahyo Cho‘mdiruvchining xabarini rad etgan yahudiylar Iso ta’limotlaridan foyda ko‘ra olmaganlar, va aynan shunday qilgan o‘sha yahudiylarning tarixi birinchi farishtaning xabarini rad etganlarni ifodalaydi. Millerchilar “sening xalqingning qaroqchilari”ni, men keyinroq “Zamonaviy Rim” so‘zlari bilan atagan narsani, papalik hokimiyati deb aniqlagan edilar.

We will continue these considerations in the next article.

Biz bu mulohazalarni keyingi maqolada davom ettiramiz.

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