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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty

Yo‘el Kitobi va Laodikiya Yettinchi kun Adventist Jamoati — O‘ttizinchi son

Number Thirty

O‘ttizinchi raqam

Author

Jeff Pippenger

Published

January 16, 2026

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The Messianic fulfillment's in the book of Matthew include the waymark of the time of the end, the waymark of the message being formalized, two witnesses of the waymark of 9/11, one a witness of the internal message to Laodicea and the other the external message of Islam’s terrorism. It is fitting that the waymark of 9/11 is represented by two of the twelve Messianic fulfillment's in Matthew, for 9/11 includes the message of the second angel, where there is always a doubling. The death of July 18, 2020, was the fifth waymark we considered, and then the voice in the wilderness in July 2023, was the sixth and the resurrection of 2024 was number seven. The eighth Messianic fulfillment is the Midnight Cry.

Matto kitobidagi Masihiy bajo kelishlar ichiga oxirzamonning yo‘l belgisi, xabarning rasmiylashtirilish yo‘l belgisi, 9/11 yo‘l belgisining ikki guvohi kiradi: ulardan biri Laodikeyaga qaratilgan ichki xabarning guvohi, ikkinchisi esa Islom terrorizmining tashqi xabaridir. 9/11 yo‘l belgisining Matto kitobidagi o‘n ikki Masihiy bajo kelishdan ikkitasi orqali ifodalanishi o‘rinlidir, chunki 9/11 ikkinchi farishtaning xabarini o‘z ichiga oladi; u yerda esa doimo ikkilanish mavjud bo‘ladi. 2020-yil 18-iyuldagi o‘lim biz ko‘rib chiqqan beshinchi yo‘l belgisi edi, so‘ng 2023-yil iyulidagi sahrodagi ovoz oltinchi bo‘ldi va 2024-yildagi tirilish yettinchi bo‘ldi. Sakkizinchi Masihiy bajo kelish — Yarim tun nidosidir.

## The Eighth Messianic Waymark is the Midnight Cry

Sakkizinchi Masihiy Yo‘l Belgisi — Yarim Tun Faryodidir

> All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:4, 5.

> Bularning hammasi payg‘ambar orqali aytilgan so‘z bajo bo‘lishi uchun sodir bo‘ldi; u shunday degan edi: “Sion qiziga aytinglar: mana, Sening Shohing senga kelmoqda, muloyim holda, eshakka va eshakning quluni bo‘lgan toychoqqa minib.” Matto 21:4, 5.

## Prediction

Bashorat

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Ey Sion qizi, nihoyatda shodlan; ey Quddus qizi, hayqir: mana, Sening Shohing Senga kelmoqda; U odildir va najot keltiruvchidir; kamtarin bo‘lib, eshakka, ya’ni eshakning quluni bo‘lgan toychoqqa minib kelmoqda. Zakariyo 9:9.

> “Five hundred years before, the Lord had declared by the prophet Zechariah, ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. Behold, thy King cometh unto thee. He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.’ [Zechariah 9:9.] Had the disciples realized that Christ was going to judgment and to death, they could not have fulfilled this prophecy.

> Bundan besh yuz yil muqaddam, Rabbiy Zakariyo payg‘ambar orqali shunday e’lon qilgan edi: “Nihoyatda shodlan, ey Sion qizi; hayqir, ey Quddus qizi. Mana, Sening Shohing oldingga kelmoqda. U odildir va najot keltiruvchidir; kamtarin bo‘lib, eshakka, ya’ni urg‘ochi eshakning quluni bo‘lgan toychoqqa minib kelmoqda.” [Zakariyo 9:9.] Agar shogirdlar Masih hukmga va o‘limga ketayotganini anglaganlarida edi, ular bu bashoratni ado eta olmagan bo‘lar edilar.

> “In like manner, Miller and his associates fulfilled prophecy, and gave a message which inspiration had foretold should be given to the world, but which they could not have given had they fully understood the prophecies pointing out their disappointment, and presenting another message to be preached to all nations before the Lord should come. The first and second angels’ messages were given at the right time, and accomplished the work which God designed to accomplish by them.” The Great Controversy, 405.

> “Xuddi shu tarzda, Miller va uning hamkorlari bashoratni bajo keltirdilar hamda ilhom dunyoga berilishi oldindan aytib qo‘ygan xabarni yetkazdilar; biroq agar ular o‘zlarining umidsizliklarini ko‘rsatib bergan va Rabbiy kelishidan oldin barcha xalqlarga va’z qilinishi kerak bo‘lgan boshqa bir xabarni taqdim etgan bashoratlarni to‘liq tushunganlarida, bu xabarni bera olmagan bo‘lardilar. Birinchi va ikkinchi farishtalarning xabarlari ayni vaqtda berildi va ular orqali Xudo amalga oshirishni niyat qilgan ishni bajo keltirdi.” The Great Controversy, 405.

The misunderstanding of God’s prophetic Word was involved with the history of Christ’s triumphal entry, and also with the parallel history of the proclamation of the Midnight Cry message in 1844. The one hundred and forty-four thousand are required to understand “the prophecies pointing out their disappointment.” John in Revelation ten is told in advance, that the message of the little book that was going to be sweet in his mouth, would turn bitter.

Xudoning bashoratli Kalomini noto‘g‘ri tushunish Masihning tantanali Quddusga kirishi tarixida ham, shuningdek 1844-yilda Yarim Tun Faryodi xabarining e’lon qilinishi bilan bog‘liq parallel tarixda ham mavjud edi. Bir yuz qirq to‘rt mingdan “ularning hafsalasi pir bo‘lishini ko‘rsatib beruvchi bashoratlar”ni tushunish talab etiladi. Vahiy kitobining o‘ninchi bobida Yuhannoga oldindan aytiladiki, uning og‘zida shirin bo‘ladigan kichik kitob xabari oxir-oqibat achchiqqa aylanadi.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Kelajakdan qo‘rqadigan hech narsamiz yo‘q, faqat Rabbiy bizni qanday yetaklab kelganini va o‘tgan tariximizdagi Uning ta’limotini unutib qo‘ysakkina qo‘rqishimiz mumkin.” Life Sketches, 196.

The “Lord’s leading” in the past is represented among other providential acts, as His hand covering a mistake in the figures, for it was not best for the Millerites to understand their disappointment in advance, any more than it was for the disciples to understand all the elements of their disappointment at the cross. But the history of the proclamation of the Midnight Cry is identified as the very light that leads to heaven, and this is noted in Ellen White’s very first vision. The one hundred and forty-four thousand must understand the disappointments of the disciples and the Millerites. To refuse that light is to fall off the path.

O‘tmishdagi “Rabbiyning yetakchiligi”, O‘zining ta’minlovchi amallaridan yana boshqalari qatorida, raqamlardagi bir xatoni Uning qo‘li yopib qo‘yganligi bilan ifodalanadi; chunki milleritchilar uchun o‘z ko‘ngilsizliklarini oldindan tushunish, xoch oldida shogirdlar uchun o‘z ko‘ngilsizliklarining barcha unsurlarini tushunish qanchalik ma’qul bo‘lmagan bo‘lsa, shunchalik ma’qul emas edi. Ammo Yarim Tun Faryodining e’lon qilinishi tarixi osmon sari yetaklaydigan ayni nur sifatida belgilangan, va bu Ellen Uaytning eng birinchi vahiyidayoq qayd etilgan. Bir yuz qirq to‘rt minglik shogirdlar va milleritchilarning ko‘ngilsizliklarini tushunishi kerak. O‘sha nurni rad etish yo‘ldan qulab tushish demakdir.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Ularning ortida, yo‘lning boshida, yorqin bir nur o‘rnatilgan edi; farishta menga bu nurni «yarim tunda yangragan nido» deb aytdi. Bu nur butun yo‘l bo‘ylab porlab turar va ular qoqilib ketmasliklari uchun oyoqlariga yorug‘lik berar edi.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Agar ular nigohlarini o‘zlarining ro‘paralarida bo‘lgan, ularni shaharga boshlab borayotgan Isoga qat’iy tikib turganlarida, ular omon edilar. Ammo ko‘p o‘tmay ba’zilari holdan toyib, shahar juda uzoqda, deb aytdilar, va ular unga bundan avval kirib bo‘lgan bo‘lishlarini kutgan edilar. Shunda Iso O‘zining ulug‘vor o‘ng qo‘lini ko‘tarib, ularni ruhlantirar edi, va Uning qo‘lidan advent guruhining ustida hilpirab turgan bir nur chiqardi, ular esa: ‘Alleluia!’ deb qichqirdilar. Boshqalari esa orqalaridagi nurni shoshqaloqlik bilan inkor etib, ularni bunchalik uzoqqa boshlab chiqqan Zot Xudo emas edi, dedilar. Shunda orqalaridagi nur o‘chib qoldi, ularning oyoqlari mutlaq zulmat ichida qoldi, va ular qoqilib, nishonni ham, Isoni ham ko‘rmay qoldilar va yo‘ldan pastga, quyidagi qorong‘i va yovuz dunyoga qulab tushdilar.” Christian Experience and Teachings of Ellen G. White, 57.

The eighth waymark is the Midnight Cry as typified by Christ’s triumphal entry into Jerusalem.

Sakkizinchi yo‘l belgisi Masihning Quddusga zafarlik kirib kelishi bilan timsollangan Yarim tun nidosidir.

> “The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250, 251.

> “Yarim tun faryodi unchalik dalillar orqali yoyilmadi, garchi Muqaddas Yozuvlardan keltirilgan isbot ravshan va qat’iy bo‘lsa-da. U bilan birga ruhni harakatga keltiradigan majbur etuvchi bir qudrat bor edi. Hech qanday shubha ham, savol ham yo‘q edi. Masihning Quddusga tantanali kirishi munosabati bilan, bayramni ado etish uchun yurtning har tomonidan to‘plangan xalq Zaytun tog‘iga oqib keldi, va ular Isoga hamrohlik qilayotgan olomonga qo‘shilganlarida, o‘sha lahzaning ilhomini qabul qilib, shunday hayqiriqni yanada kuchaytirishga yordam berdilar: ‘Egamiz nomi bilan kelayotgan muborakdir!’ [Matto 21:9.] Xuddi shunday tarzda Adventist yig‘ilishlariga oqib kelgan imonsizlar ham — ba’zilari qiziqishdan, ba’zilari esa faqat masxara qilish uchun — ‘Mana, Kuyov kelmoqda!’ degan xabarga hamroh bo‘lgan ishontiruvchi qudratni his etdilar.” Prophecy Ruhi, 4-jild, 250, 251.

To be a wise virgin in the latter days, would of prophetic necessity require that those wise virgins suffer a disappointment, that in turn ushers in the tarrying time of the parable. Without the tarrying time experience you are not a wise or a foolish virgin.

Oxirgi kunlarda dono qizlardan bo‘lish, bashoratga ko‘ra, zarurat taqozosi bilan, o‘sha dono qizlar bir umidsizlikni boshdan kechirishlarini talab etar edi; bu esa, o‘z navbatida, masaldagi kechikish vaqtini boshlab beradi. Kechikish vaqti tajribasisiz siz na dono qiz, na nodon qiz bo‘lasiz.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Matto 25-bobdagi o‘n qiz haqidagi masal ham Adventist xalqining tajribasini tasvirlaydi.” The Great Controversy, 393.

Either way, the wise virgins of the last days must experience a disappointment that paralleled April 19, 1844, for the experience of the parable is the experience of the one hundred and forty-four thousand, who John in the Revelation identifies as virgins.

Qanday bo‘lmasin, oxirgi kunlarning dono bokiralari 1844-yil 19-aprelga mos keladigan bir umidsizlikni boshdan kechirishlari kerak, chunki masaldagi tajriba Vahiyda Yuhanno bokiralar deb ta’riflagan bir yuz qirq to‘rt mingning tajribasidir.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Bular ayollar bilan ifloslanmaganlardir; chunki ular bokiralardir. Bular Qo‘zi qayerga bormasin, Uning ortidan ergashadiganlardir. Bular insonlar orasidan qutqarib olingan bo‘lib, Xudo va Qo‘zi uchun ilk hosildir. Vahiy 14:4.

How many parables of Christ are directly and specifically identified as being fulfilled to the very letter? Every parable will be fulfilled to the very letter, but the parable of the ten virgins is specifically set forth as being fulfilled in the past and the future “to the very letter.” It is compared to the third angel that is to remain present truth from 1844 onward until Michael stands up and human probation closes.

Masihning nechta masali bevosita va aniq tarzda soʻzma-soʻz amalga oshgan deb belgilab koʻrsatilgan? Har bir masal soʻzma-soʻz amalga oshadi, biroq oʻnta bokira haqidagi masal oʻtmishda ham, kelajakda ham “soʻzma-soʻz” amalga oshgan deb alohida bayon etilgan. U 1844-yildan boshlab Mikoyil oyoqqa turib, inson uchun sinov muddati yopilguniga qadar hozirgi haqiqat boʻlib qolishi lozim boʻlgan uchinchi farishta bilan qiyoslangan.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Menga ko‘pincha o‘nta bokira qiz haqidagi masalga murojaat qilinadi; ulardan beshtasi dono, beshtasi esa nodon edi. Bu masal aynan har bir so‘zigacha bajo bo‘lgan va bo‘ladi, chunki u aynan shu zamon uchun alohida tatbiqqa ega bo‘lib, uchinchi farishtaning xabari kabi, bajo bo‘lgan va zamonning oxirigacha hozirgi haqiqat bo‘lib qolaveradi.” Review and Herald, 1890-yil 19-avgust.

Until the close of time, the parable of the ten virgins is present truth, and the Midnight Cry will be fulfilled again to the very letter.

Zamonning oxirigacha o‘n qiz haqidagi masal hozirgi haqiqat bo‘lib qoladi, va Yarim tun faryodi yana aynan har bir jihatigacha bajo bo‘ladi.

> “There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> “Yovuzlikda, aldanishda va gumrohlikda, hatto o‘lim soyasi ostida yotgan bir dunyo bor,—uxlab yotibdi, uxlab yotibdi. Ularni uyg‘otish uchun qalb iztirobini kim his etmoqda? Qaysi ovoz ulargacha yetib borishi mumkin? Mening ongim kelajakka ko‘chirildi, o‘shanda ishora beriladi. ‘Mana, Kuyov kelmoqda; Uni kutib olish uchun chiqib boringlar.’ Ammo ba’zilar chiroqlarini to‘ldirish uchun moyni olishni kechiktirgan bo‘ladilar va juda kech bo‘lganda ular moy bilan ifodalangan fe’l-atvor boshqaga o‘tkazib bo‘lmasligini bilib oladilar.” Review and Herald, 1896-yil 11-fevral.

The Midnight Cry is the next waymark on the horizon in the movement of the one hundred and forty-four thousand. That waymark is accompanied by the persecution that begins against the faithful in advance of the Sunday law. That persecution is external, and internal, and the internal persecution includes two distinct symbols. One of those symbols is Judas, the other the Sanhedrin.

Yarim tun faryodi yuz qirq to‘rt ming kishining harakatidagi ufqda ko‘rinib turgan navbatdagi yo‘lbelgisidir. O‘sha yo‘lbelgi yakshanba qonunidan oldin sodiqlarga qarshi boshlanadigan quvg‘in bilan birga keladi. Bu quvg‘in tashqi ham, ichki hamdir, va ichki quvg‘in o‘z ichiga ikki alohida timsolni oladi. O‘sha timsollardan biri Yahudo, ikkinchisi esa Oliy Kengashdir.

## The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces

To‘qqizinchi Masihiy yo‘l belgisi — 30 kumush tanga evaziga xiyonat qilinishidir

> Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me. Matthew 27:9, 10.

> Shunda Yeremiyo payg‘ambar orqali aytilgan so‘z bajo bo‘ldi: “Va ular o‘ttiz kumush tangani, ya’ni Isroil o‘g‘illari tomonidan baholangan Zotning bahosini oldilar; va ularni kulolning dalasi uchun berdilar, Egamiz menga buyurganidek.” Matto 27:9, 10.

## Prediction

Bashorat

> And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Zechariah 11:12, 13.

> Shunda men ularga dedim: Agar munosib deb bilsangiz, haqimni beringlar; bo‘lmasa, qo‘yinglar. Shunday qilib, ular haqim uchun o‘ttiz kumush tanga tortib berdilar. Va Egamiz menga dedi: Uni kulolga tashla; ular Meni shuncha baholaganlari naqadar ajoyib baho! Men o‘sha o‘ttiz kumush tangani olib, Egamizning uyida kulolga tashladim. Zakariyo 11:12, 13.

The betrayal of Judas represents the betrayal of the counterfeit priests, for the number 30 represents the age of the priests. The priests, who are also Levites are purified as gold and silver by the Messenger of the Covenant. Judas’s thirty pieces of silver represents the purging of the false priests at the Sunday law, though Judas died just before the cross, it was still the same day. Judas is not the symbol of the Sanhedrin; he is a symbol of one who was thought to be among the disciples of Christ.

Yahudoning xiyonati qalbaki ruhoniylarning xiyonatini ifodalaydi, chunki 30 soni ruhoniylarning yoshini ifodalaydi. Ruhoniylar, ya’ni levilar ham, Ahd Xabarchisi tomonidan oltin va kumush kabi poklanadilar. Yahudoning o‘ttiz kumush tangasi yakshanba qonuni paytida soxta ruhoniylarning tozalanishini ifodalaydi; Yahudo xochdan sal oldin o‘lgan bo‘lsa-da, bu baribir o‘sha kun edi. Yahudo Sanhedrinning ramzi emas; u Masihning shogirdlari orasida deb o‘ylangan bir kishining ramzidir.

As a disciple of Christ, you were a disciple of the anointing of Jesus. The anointing at His baptism changed Jesus’ name unto Jesus Christ, for Christ means—the anointed one. His name then changed, for He was then to confirm the covenant with many for one week, and a premier symbol of covenant relationship is a changed name. Jesus was anointed with power at His baptism. To be a disciple of Christ, meant you were a disciple of His baptism. It was at His baptism that He was anointed with power. The statement by Peter in Matthew 16:18 is known in the Christian theological world as the “Christian Confession.” It is one of the great themes for discussion among theologians and scholars. Generally, a discussion of the theologians and scholars identifies something of no, or perhaps minor importance, but the point remains, that Christianity understands that when Jesus was anointed, He then became the Messiah.

Masihning shogirdi sifatida, siz Isoning moylanishining shogirdi edingiz. Uning suvga cho‘mdirili-shida yuz bergan moylanish Isoning nomini Iso Masihga o‘zgartirdi, chunki Masih — moylangan Zot deganidir. Shundan so‘ng Uning nomi o‘zgardi, chunki U ko‘plar bilan bir hafta davomida ahdni tasdiqlashi kerak edi, va ahdiy munosabatning eng asosiy ramzlaridan biri — ismning o‘zgarishidir. Iso suvga cho‘mdirili-shida qudrat bilan moylandi. Masihning shogirdi bo‘lish, Uning suvga cho‘mdirili-shining shogirdi bo‘lishni anglatardi. U aynan suvga cho‘mdirili-shida qudrat bilan moylangan edi. Butrusning Matto 16:18 dagi bayonoti xristian ilohiyot olamida “Xristian E’tirofi” nomi bilan tanilgan. Bu ilohiyotchilar va olimlar o‘rtasidagi muhokama uchun ulug‘ mavzulardan biridir. Odatda, ilohiyotchilar va olimlarning muhokamasi hech qanday, yoki ehtimol juda kichik ahamiyatga ega bo‘lgan narsani aniqlab beradi, biroq masala shundaki, xristianlik shuni tushunadiki, Iso moylanganda, U o‘shanda Masihga aylandi.

> 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. Matthew 16:15, 16.

> U ularga dedi: “Sizlar esa Meni kim deysizlar?” Shunda Simun Butrus javob berib dedi: “Sen Masihsan, barhayot Xudoning O‘g‘lisan.” Matto 16:15, 16.

Peter’s original name conveyed that very truth, for Simon Barjona means “one who hears the message of the dove,” which was the message of His baptism. His baptism aligns with 9/11, and Judas represents those who at some point professed an understanding of 9/11, but lose their way along the path. Judas is not a symbol of the Sanhedrin, for they represent the Laodicean Seventh-day Adventist church. Judas provided a witness for the Sanhedrin, but the symbolism of the Sanhedrin’s rebellion is different than the rebellion of Judas. The Sanhedrin’s rebellion is expressed in the following dream.

Butrusning asl ismi ayni haqiqatni ifodalar edi, chunki Simon Barjona “kaptarning xabarini eshituvchi” degan ma’noni anglatadi; bu esa Uning suvga cho‘mishidagi xabar edi. Uning suvga cho‘mishi 9/11 bilan mos keladi, Yahudo esa qaysidir vaqtda 9/11 haqidagi tushunchani e’tirof etgan, biroq yo‘l davomida adashib qoladiganlarni ifodalaydi. Yahudo Oliy Kengashning timsoli emas, chunki ular Laodikiyadagi Yettinchi kun Adventistlar jamoatini ifodalaydi. Yahudo Oliy Kengash uchun guvohlik berdi, biroq Oliy Kengash isyonining ramziyligi Yahudoning isyonidan boshqachadir. Oliy Kengashning isyoni quyidagi tushda ifodalanadi.

> “I gathered up my writings, and we started on our journey. On the way we held two meetings in Orange and had evidence that the church was profited and encouraged. We were ourselves refreshed by the Spirit of the Lord. That night I dreamed that I was in Battle Creek looking out from the side glass at the door and saw a company marching up to the house, two and two. They looked stern and determined. I knew them well and turned to open the parlor door to receive them, but thought I would look again. The scene was changed. The company now presented the appearance of a Catholic procession. One bore in his hand a cross, another a reed. And as they approached, the one carrying a reed made a circle around the house, saying three times: ‘This house is proscribed. The goods must be confiscated. They have spoken against our holy order.’ Terror seized me, and I ran through the house, out of the north door, and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager, inquisitive eyes wherever I turned. I repeated frequently: ‘If I could only understand this! If they will tell me what I have said or what I have done!’

> “Yozuvlarimni yig‘ishtirib oldim, va biz safarimizni boshladik. Yo‘lda Orange’da ikkita yig‘ilish o‘tkazdik va jamoat bundan foyda ko‘rgani hamda dalda olganiga dalilga ega bo‘ldik. O‘zimiz ham Rabbimizning Ruhi bilan tetiklandik. O‘sha kechasi men tush ko‘rdim: go‘yo Battle Creek’da ekanman, eshik yonidagi oynadan tashqariga qarab turibman va uy tomon saf tortib, ikkitadan bo‘lib kelayotgan bir guruhni ko‘rdim. Ular qattiqqo‘l va qat’iy ko‘rinardi. Men ularni juda yaxshi tanirdim va ularni kutib olish uchun mehmonxona eshigini ochishga burildim, ammo yana bir qarab olishni o‘yladim. Manzara o‘zgargan edi. Endi bu guruh katolik yurishining ko‘rinishini olgan edi. Ulardan biri qo‘lida xoch, boshqasi esa qamish ko‘tarib olgan edi. Ular yaqinlashar ekan, qamish ko‘targan kishi uy atrofini aylana chizib chiqdi va uch marta shunday dedi: ‘Bu uy taqiqlangan. Mol-mulk musodara qilinishi kerak. Ular bizning muqaddas tariqatimizga qarshi gapirdilar.’ Dahshat meni qamrab oldi, va men uy ichidan yugurib o‘tib, shimoliy eshikdan tashqariga chiqdim-da, o‘zimni bir guruh odamlar orasida topdim; ularning ba’zilarini tanirdim, ammo fosh etilishdan qo‘rqib, ularga bir og‘iz ham so‘z aytishga jur’at eta olmadim. Qayerga burilmay, sergak va surishtiruvchi ko‘zlarga duch kelmasdan yig‘lab, ibodat qilishim mumkin bo‘lgan xilvat bir joy izlashga urinardim. Men tez-tez shunday takrorlardim: ‘Qani edi, men buni anglay olsam! Qani edi, ular menga nima deganimni yoki nima qilganimni aytib berishsa!’”

> “I wept and prayed much as I saw our goods confiscated. I tried to read sympathy or pity for me in the looks of those around me, and marked the countenances of several whom I thought would speak to me and comfort me if they did not fear that they would be observed by others. I made one attempt to escape from the crowd, but seeing that I was watched, I concealed my intentions. I commenced weeping aloud, and saying: ‘If they would only tell me what I have done or what I have said!’ My husband, who was sleeping in a bed in the same room, heard me weeping aloud and awoke me. My pillow was wet with tears, and a sad depression of spirits was upon me.” Testimonies, volume 1, 577, 578.

> “Mulklarimiz musodara qilinayotganini ko‘rib, men ko‘p yig‘ladim va ko‘p ibodat qildim. Atrofimdagilarning nigohlaridan menga nisbatan hamdardlik yoki achinish alomatini o‘qishga urindim va agar boshqalar ko‘rib qolishidan qo‘rqmaganlarida, men bilan gaplashib, meni ovutadi, deb o‘ylagan bir necha kishining yuz ifodalarini kuzatdim. Men olomondan qochib qutulishga bir marta urindim, ammo kuzatilayotganimni ko‘rib, niyatimni yashirdim. Men ovoz chiqarib yig‘lay boshladim va dedim: ‘Qani edi, ular menga nima qilganimni yoki nima deganimni aytib qo‘ysalar edi!’ Men bilan bir xonada yotgan erim mening ovoz chiqarib yig‘layotganimni eshitib, meni uyg‘otdi. Yostig‘im ko‘z yoshlarimdan ho‘l bo‘lib ketgan edi, va ruhimni g‘amgin bir tushkunlik bosgan edi.” Guvohliklar, 1-jild, 577, 578.

Applying the principle that the prophets speak more about the latter days than the days in which they lived, raises a very solemn question for the leaders of the Seventh-day Adventist church. Sister White “gathered up” her “writings” and began a return journey to Battle Creek. Battle Creek was then the heart of the work, as is Tacoma Park today, or Jerusalem in the days of Christ. She gathered up her writings for the trip, after she set forth a struggle she had been having concerning her writings. The context of her dream is about her writings. The struggle took place in the town of Wright.

Payg‘ambarlar o‘zlari yashagan kunlardan ko‘ra oxirgi kunlar haqida ko‘proq so‘zlaydilar, degan tamoyilni qo‘llash Yettinchi kun Adventistlar jamoatining rahbarlari uchun nihoyatda tantanavor bir savolni ko‘taradi. Opa Uayt o‘zining “yozuvlari”ni “yig‘ishtirib oldi” va Battle Creekka qaytish safarini boshladi. O‘sha paytda Battle Creek ishning yuragi edi, xuddi bugun Tacoma Park qanday bo‘lsa, Masih davrida Quddus ham shunday bo‘lgan. U o‘z yozuvlari xususida boshdan kechirayotgan bir kurashni bayon qilib bo‘lgach, safar uchun yozuvlarini yig‘ishtirib oldi. Uning tushining konteksti uning yozuvlari haqidadir. Bu kurash Wright shahrida yuz bergan edi.

> “While in Wright we had sent my manuscript for No. 11 to the office of publication, and I was improving almost every moment when out of meeting in writing out matter for No. 12. My energies, both physical and mental, had been severely taxed while laboring for the church in Wright. I felt that I should have rest, but could see no opportunity for relief. I was speaking to the people several times a week, and writing many pages of personal testimonies. The burden of souls was upon me, and the responsibilities I felt were so great that I could obtain but a few hours of sleep each night.

> “Wrightda ekanimizda, 11-son uchun qo‘lyozmamni nashr idorasiga yuborgan edik, va men deyarli har bir lahzani, yig‘ilishdan bo‘sh vaqtlarimda, 12-son uchun material yozib tayyorlash bilan o‘tkazar edim. Wrightdagi jamoat uchun mehnat qilayotganimda, mening ham jismoniy, ham aqliy quvvatlarim nihoyatda qattiq zo‘riqqan edi. Men dam olishim kerakligini his qilar edim, ammo yengillik topish uchun hech qanday imkoniyatni ko‘ra olmas edim. Men haftasiga bir necha marta xalqqa so‘zlar, va ko‘plab sahifalar shaxsiy guvohliklarni yozar edim. Jonlar uchun bo‘lgan yuk zimmamda edi, va men his qilgan mas’uliyatlar shu qadar buyuk ediki, har kecha atigi bir necha soatgina uxlay olar edim.”

> “While thus laboring in speaking and writing, I received letters of a discouraging character from Battle Creek. As I read them I felt an inexpressible depression of spirits, amounting to agony of mind, which seemed for a short period to palsy my vital energies. For three nights I scarcely slept at all. My thoughts were troubled and perplexed. I concealed my feelings as well as I could from my husband and the sympathizing family with whom we were. None knew my labor or burden of mind as I united with the family in morning and evening devotion, and sought to lay my burden upon the great Burden Bearer. But my petitions came from a heart wrung with anguish, and my prayers were broken and disconnected because of uncontrollable grief. The blood rushed to my brain, frequently causing me to reel and nearly fall. I had the nosebleed often, especially after making an effort to write. I was compelled to lay aside my writing, but could not throw off the burden of anxiety and responsibility upon me, as I realized that I had testimonies for others which I was unable to present to them.

> «Shunday qilib so‘zlash va yozishda mehnat qilar ekanman, Battle Creekdan tushkunlik uyg‘otuvchi mazmundagi maktublar oldim. Ularni o‘qiganimda, ruhimga ifoda etib bo‘lmas darajadagi bir ezilish cho‘kdi; bu esa aqlni iztirobga soladigan darajagacha yetib, qisqa bir muddatga hayotiy quvvatlarimni go‘yo falaj qilgandek bo‘ldi. Uch kecha deyarli mutlaqo uxlay olmadim. Fikrlarim bezovta va gangib qolgan edi. Erimdan ham, biz bilan birga bo‘lgan, hamdardlik bildiruvchi oiladan ham his-tuyg‘ularimni imkon qadar yashirdim. Men ertalabki va kechki oilaviy ibodatda ular bilan birga bo‘lib, yukimni buyuk Yuk Ko‘taruvchining zimmasiga qo‘yishga intilar ekanman, qalbimdagi mehnatni va aqliy og‘irlikni hech kim bilmadi. Ammo iltijolarim iztirobda ezilgan yurakdan chiqardi, va jilovlab bo‘lmas g‘am tufayli ibodatlarim uzuq-yuluq va bog‘lanishsiz bo‘lib qolar edi. Qon bosh miyamga shiddat bilan urilar, ko‘pincha meni gandiraklatib, yiqilishimga sal qoldirar edi. Tez-tez, ayniqsa yozishga uringanimdan keyin, burnim qonardi. Men yozishni bir chetga surishga majbur bo‘ldim, biroq zimmamdagi tashvish va mas’uliyat yukidan xalos bo‘la olmadim, chunki boshqalarga yetkazishim lozim bo‘lgan, ammo ularga bayon eta olmayotgan guvohliklarim borligini anglar edim.»

> “I received still another letter, informing me that it was thought best to defer the publication of No. 11 until I could write out that which I had been shown in regard to the Health Institute, as those in charge of that enterprise stood in great want of means and needed the influence of my testimony to move the brethren. I then wrote out a portion of that which was shown me in regard to the Institute, but could not get out the entire subject because of pressure of blood to the brain. Had I thought that No. 12 would be so long delayed, I should not in any case have sent that portion of the matter contained in No. 11. I supposed that after resting a few days I could again resume my writing. But to my great grief I found that the condition of my brain made it impossible for me to write. The idea of writing testimonies, either general or personal, was given up, and I was in continual distress because I could not write them.

> “Men yana yana bir maktub oldim; unda, Sog‘liq Instituti to‘g‘risida menga ko‘rsatilgan narsalarni yozib bo‘lgunimcha 11-sonning nashrini kechiktirish eng ma’qul, deb hisoblanayotgani bildirilgan edi, chunki o‘sha muassasa ishiga mas’ul bo‘lganlar mablag‘ga nihoyatda muhtoj edilar va birodarlarni harakatga keltirish uchun mening guvohligimning ta’siriga ehtiyoj sezardilar. Shundan so‘ng men Institut haqida menga ko‘rsatilganlarning bir qismini yozib chiqdim, ammo miyaga qon bosimi tufayli butun mavzuni bayon qilib tugata olmadim. Agar 12-son shunchalik uzoq kechikishini o‘ylaganimda edi, 11-sonda keltirilgan o‘sha qismni hech qanday holatda ham yubormagan bo‘lardim. Men bir necha kun dam olgach, yozishni yana davom ettira olaman, deb o‘ylagan edim. Ammo chuqur qayg‘umga sabab bo‘lib, miyamning ahvoli yozishimni imkonsiz qilganini ko‘rdim. Umumiy bo‘lsin yoki shaxsiy bo‘lsin, guvohliklarni yozish fikridan voz kechildi, va men ularni yoza olmaganim sababli uzluksiz iztirobda edim.”

> “In this state of things it was decided that we would return to Battle Creek and there remain while the roads were in a muddy, broken-up condition, and that I would there complete No. 12. My husband was very anxious to see his brethren at Battle Creek and speak to them and rejoice with them in the work which God was doing for him. I gathered up my writings, and we started on our journey. …” Testimonies, volume 1, 576, 577.

> “Shunday sharoitda biz Battle Creekka qaytib borib, yo‘llar loy va buzilib ketgan holatda bo‘lgan vaqt davomida u yerda qolishimiz, hamda men o‘sha yerda 12-sonni tugatishim kerak, degan qarorga kelindi. Erim Battle Creekdagi birodarlarini ko‘rishga, ular bilan suhbatlashishga va Xudo uning uchun qilayotgan ishda ular bilan birga shodlanishga juda intiq edi. Men yozganlarimni yig‘ishtirdim, va biz safarga otlandik. …” Testimonies, 1-jild, 576, 577.

In the latter days, the leadership of the Seventh-day Adventist church, represented as Battle Creek and those she “knew well,” changed into a Catholic procession. The leadership of the Seventh-day Adventist church changed into a Catholic procession. In the dream they came “two by two,” one with a reed, another with a cross. They drew a circle around the house and proclaimed three times, “This house is proscribed. The goods must be confiscated. They have spoken against our holy order.” What are the “goods” in the “house” which the Catholic leaders of Battle Creek “confiscated?” What “holy order” of the Catholic church was “spoken against?”

Oxirgi kunlarda, Battle Creek va u “juda yaxshi bilgan” kishilar sifatida ifodalangan Yettinchi kun Adventistlari jamoatining rahbariyati katolikcha yurishga aylandi. Yettinchi kun Adventistlari jamoatining rahbariyati katolikcha yurishga aylandi. Tushda ular “ikkitadan bo‘lib” kelishdi, biri qamish bilan, boshqasi esa xoch bilan. Ular uy atrofida doira chizib, uch marta shunday e’lon qildilar: “Bu uy taqiqlangandir. Mol-mulk musodara qilinishi kerak. Ular bizning muqaddas tartibimizga qarshi gapirdilar.” Battle Creekning katolik rahbarlari “musodara qilgan” “uy”dagi “mol-mulk” nima? Katolik cherkovining qaysi “muqaddas tartibi”ga “qarshi gapirilgan” edi?

More directly the question might be, “what order of Catholicism led out in the inquisition?” The inquisition began with the order of Dominicans, before the Jesuits arrived in history, but once involved they became the order that championed the cruelty and bloodshed.

Masalani yanada to‘g‘ridan-to‘g‘ri qo‘ysak: “inkvizitsiyada katoliklikning qaysi ordeni boshchilik qilgan?” Inkvizitsiya iyezuitlar tarix sahnasiga kirib kelishidan oldin dominikanlar ordeni bilan boshlangan, biroq ular bu ishga qo‘shilganlaridan so‘ng, shafqatsizlik va qon to‘kishni himoya qilgan orden aynan ular bo‘ldi.

> “Throughout Christendom, Protestantism was menaced by formidable foes. The first triumphs of the Reformation past, Rome summoned new forces, hoping to accomplish its destruction. At this time the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from earthly ties and human interests, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power. The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise too difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy.

> “Xristian olami bo‘ylab protestantizm qudratli dushmanlar tomonidan tahdid ostida edi. Islohotning dastlabki g‘alabalari ortda qolgach, Rim uni yo‘q qilishga umid bog‘lab, yangi kuchlarni safarbar etdi. Aynan shu davrda iezuitlar ordeni tashkil qilindi — papachilikning barcha himoyachilari ichida eng shafqatsiz, eng vijdonsiz va eng qudratlisi. Yer yuzidagi rishtalardan va insoniy manfaatlardan uzilgan, tabiiy mehr-muhabbat talablariga nisbatan o‘lik, aql va vijdoni butunlay o‘chirilgan holda, ular o‘z ordenlarining qoidasidan va rishtasidan boshqa hech qanday qoida ham, hech qanday bog‘liqlik ham tan olmas, uning qudratini kengaytirishdan boshqa hech qanday burchni bilmas edilar. Masihning Injili uning tarafdorlariga sovuq, ochlik, mashaqqat va qashshoqlikdan cho‘chimay, xavfga yuz tutish va azob-uqubatga bardosh berish, haqiqat bayrog‘ini qiynoq asbobi, zindon va gulxan qarshisida ham baland tutish imkonini bergan edi. Ana shu kuchlarga qarshi kurashish uchun iezuitchilik o‘z izdoshlarini shunday bir mutaassiblik bilan ilhomlantirdiki, bu ularga xuddi shunday xatarlarga bardosh berish va haqiqatning qudratiga qarshi aldovning barcha qurollarini qo‘llash imkonini berdi. Ular uchun sodir etish haddan ziyod katta bo‘lgan hech qanday jinoyat yo‘q edi, qo‘llash uchun o‘ta tuban bo‘lgan hech qanday aldov yo‘q edi, o‘zlashtirish uchun haddan tashqari qiyin bo‘lgan hech qanday niqob yo‘q edi. Doimiy qashshoqlik va kamtarlikka qasamyod qilgan bo‘lsalar-da, ularning puxta ko‘zlangan maqsadi boylik va hokimiyatni qo‘lga kiritish, protestantizmni ag‘darishga va papalik hukmronligini qayta tiklashga bag‘ishlanish edi.”

> “When appearing as members of their order, they wore a garb of sanctity, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were often concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, assassination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants to act as spies upon their masters. They established colleges for the sons of princes and nobles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish worship was brought to bear to confuse the mind and dazzle and captivate the imagination, and thus the liberty for which the fathers had toiled and bled was betrayed by the sons. The Jesuits rapidly spread themselves over Europe, and wherever they went, there followed a revival of popery.

> “Ular o‘z tariqatlarining a’zolari sifatida namoyon bo‘lganlarida, muqaddaslik libosini kiyib, qamoqxonalar va kasalxonalarni ziyorat qilar, bemorlar hamda kambag‘allarga xizmat ko‘rsatar, dunyodan voz kechganliklarini da’vo qilar va yaxshilik qilib yurgan Iso’nning muqaddas nomini ko‘tarib yurardilar. Ammo bu benuqson tashqi ko‘rinish ostida ko‘pincha eng jinoiy va eng halokatli maqsadlar yashiringan bo‘lardi. Tariqatning asosiy tamoyili shuki, maqsad vositani oqlaydi. Ushbu qoidaga ko‘ra, yolg‘on, o‘g‘rilik, yolg‘on qasam va suiqasd nafaqat kechiriladigan, balki jamoat manfaatlariga xizmat qilganida maqtovga sazovor ham edi. Iyezuitlar turli niqoblar ostida davlat lavozimlariga kirib bordilar, podshohlarning maslahatchilarigacha ko‘tarildilar va xalqlarning siyosatini shakllantirdilar. Ular xo‘jayinlari ustidan josuslik qilish uchun xizmatkorlarga aylandilar. Ular shahzodalar va zodagonlarning o‘g‘illari uchun kollejlar, oddiy xalq uchun esa maktablar tashkil etdilar; protestant ota-onalarning farzandlari esa papachilik marosimlariga rioya etishga tortib kiritildi. Rim ibodatining barcha tashqi dabdabasi va ko‘z-ko‘z qilinishi ongni chalg‘itish, tasavvurni hayratga solib o‘ziga rom etish uchun ishga solindi, va shu tariqa otalar mehnat qilib, qon to‘kib qo‘lga kiritgan erkinlik o‘g‘illar tomonidan xiyonat qilindi. Iyezuitlar tez sur’atda butun Yevropa bo‘ylab yoyildilar, va qayerga borgan bo‘lsalar, u yerda papachilikning qayta tiklanishi ergashib bordi.”

> “To give them greater power, a bull was issued re-establishing the inquisition. Notwithstanding the general abhorrence with which it was regarded, even in Catholic countries, this terrible tribunal was again set up by popish rulers, and atrocities too terrible to bear the light of day were repeated in its secret dungeons. In many countries, thousands upon thousands of the very flower of the nation, the purest and noblest, the most intellectual and highly educated, pious and devoted pastors, industrious and patriotic citizens, brilliant scholars, talented artists, skillful artisans, were slain or forced to flee to other lands.

> “Ularga yanada ko‘proq hokimiyat berish uchun, inkvizitsiyani qayta tiklash haqidagi bulla chiqarildi. Unga, hatto katolik mamlakatlarida ham, nisbatan bo‘lgan umumiy jirkanchlikka qaramay, bu dahshatli tribunal yana papachilar hukmdorlari tomonidan tiklandi va uning maxfiy zindonlarida kunduz nuriga chiday olmaydigan darajadagi vahshiyliklar yana takrorlandi. Ko‘plab mamlakatlarda, millatning eng sara farzandlaridan ming-minglab, eng pok va eng olijanob, eng ziyrak va yuksak ta’lim ko‘rgan, taqvodor va fidoyi cho‘ponlar, mehnatkash va vatanparvar fuqarolar, porloq olimlar, iste’dodli san’atkorlar, mohir hunarmandlar o‘ldirildi yoki boshqa yurtlarga qochishga majbur etildi.

> “Such were the means which Rome had invoked to quench the light of the Reformation, to withdraw from men the Bible, and to restore the ignorance and superstition of the Dark Ages. But under God’s blessing and the labors of those noble men whom He had raised up to succeed Luther, Protestantism was not overthrown. Not to the favor or arms of princes was it to owe its strength. The smallest countries, the humblest and least powerful nations, became its strongholds. It was little Geneva in the midst of mighty foes plotting her destruction; it was Holland on her sandbanks by the northern sea, wrestling against the tyranny of Spain, then the greatest and most opulent of kingdoms; it was bleak, sterile Sweden, that gained victories for the Reformation.” The Great Controversy, 234, 235.

> “Rim Islohot nurini o‘chirish, Muqaddas Kitobni insonlardan tortib olish va Zulmat asrlarining johilligi hamda xurofotini qayta tiklash uchun ana shunday vositalarni ishga solgan edi. Ammo Xudoning barakasi va U Lyuterdan keyin uning ishini davom ettirish uchun ko‘targan o‘sha olijanob insonlarning mehnati ostida protestantizm tor-mor etilmadi. U o‘z qudratini na shahzodalarning marhamatidan, na ularning qurol-yarog‘idan qarzdor bo‘lishi kerak edi. Eng kichik mamlakatlar, eng kamtar va eng qudratsiz xalqlar uning tayanch qal’alariga aylandi. Bular qudratli dushmanlar qurshovida, uning halokatini rejalashtirayotganlar o‘rtasida turgan kichik Jeneva edi; bu shimoliy dengiz bo‘yidagi qumloqlarda joylashgan Gollandiya edi, o‘sha davrda shohliklarning eng buyugi va eng boyi bo‘lgan Ispaniyaning zolimligiga qarshi kurashayotgan; bu esa Islohot uchun g‘alabalar qozongan sovuq, hosilsiz Shvetsiya edi.” The Great Controversy, 234, 235.

The Catholic church did all they could to hide the Bible from men, by claiming their pagan traditions and customs are above God’s Word. The leaders of Laodicean Adventism will not take dissenters to court over the writings of Ellen White, but Catholics professing to be the leaders of Battle Creek will. The very essence of the beast of Catholicism is employing secular power to accomplish religious purposes. When Adventism sought the legal secular power to manage its institutions, the fruits of their ”holy order” can be seen.

Katolik cherkovi o‘zlarining butparastona urf-odatlari va an’analarini Xudoning Kalomidan ustun deb da’vo qilib, Muqaddas Kitobni odamlardan yashirish uchun qo‘llaridan kelgan hamma ishni qildi. Laodikeya Adventizmining rahbarlari Ellen Uaytning yozuvlari yuzasidan muxoliflarni sudga bermaydilar, ammo o‘zlarini Battle Creek rahbarlari deb e’tirof etuvchi katoliklar bunday qiladilar. Katoliklikdagi mahluqning asl mohiyati diniy maqsadlarni amalga oshirish uchun dunyoviy hokimiyatdan foydalanishdir. Adventizm o‘z muassasalarini boshqarish uchun qonuniy dunyoviy hokimiyatni izlaganida, ularning “muqaddas tartibi”ning mevalari ko‘rindi.

In the context of the Spanish Inquisitions auto-da-fé (act of faith) ceremonies, the reed and cross appear as symbolic elements tied to Christ’s crucifixion. The reed refers to the mock scepter placed in Jesus’ hand during his crowning with thorns, used by Roman soldiers to strike him, symbolizing mockery, suffering, and scorn.

Ispan inkvizitsiyasining auto-da-fé (“imon amali”) marosimlari kontekstida qamish va xoch Masihning xochga mixlanishi bilan bog‘liq ramziy unsurlar sifatida namoyon bo‘ladi. Qamish Iso tikanli toj kiydirilgan paytda uning qo‘liga tutqazilgan soxta hassani anglatadi; rim askarlari uni shu bilan urganlar, bu esa masxara, azob-uqubat va tahqirni ramziy bildiradi.

The cross is prominently featured in auto-da-fé processions. A green cross (often veiled in black crepe) served as the emblem of the Inquisition, carried in a separate preparatory procession the day before and displayed during the event. It symbolized the tribunal’s authority.

Xoch auto-da-fé yurishlarida alohida ko‘zga tashlanadi. Yashil xoch (ko‘pincha qora krep mato bilan o‘ralgan holda) Inkvizitsiyaning ramzi bo‘lib xizmat qilgan; u bir kun avval alohida tayyorgarlik yurishida ko‘tarib borilar va marosim davomida namoyish etilar edi. U tribunalning hokimiyatini ramziy ifoda etgan.

Proscribing of goods refers to the confiscation (sequestration or proscription) of a convicted person’s property, a common Inquisition penalty to fund the tribunal and punish heresy. This was publicly announced in the auto-da-fé sentences, emphasizing public humiliation and deterrence.

Mollarning musodara qilinishi deganda mahkum etilgan shaxs mulkining olib qo‘yilishi (sekvestr yoki proscripsiya) nazarda tutiladi; bu tribunalni moliyalashtirish va bid’atni jazolash uchun Inkvizitsiyada keng qo‘llanilgan jazo edi. Bu auto-da-fé hukmlarida oshkora e’lon qilinar, shu orqali ommaviy tahqirlash va boshqalarga ibrat bo‘lish ta’kidlanardi.

The writings of Ellen G. White clearly and conclusively condemn the leadership that will proscribe her writings in an attempt to silence the song of the vineyard being sung, but it is the last action of an unholy order, just before they manifest their characters openly at the Sunday law. A “Catholic procession,” aligns with 25 ancient men bowing to the sun. In the following four paragraphs, the first paragraph sets forth the “professed people of God,” in the “last days.” The passage clearly teaches that in the last days, Seventh-day Adventist ministers will in “churches and in large gatherings in the open air,” “urge upon the people the necessity of keeping the first day of the week.”

Ellen G. Whitening yozuvlari uzumzorning kuylanayotgan qo‘shig‘ini jimjit qilish maqsadida uning yozuvlarini taqiqlaydigan rahbariyatni ravshan va qat’iy tarzda qoralaydi; ammo bu, ularning Yakshanba qonunida o‘z fe’l-atvorlarini ochiq namoyon etishlaridan sal oldin, nopok bir tuzumning so‘nggi harakatidir. “Katolik yurishi” quyoshga sajda qilayotgan yigirma besh qadimiy kishiga mos keladi. Quyidagi to‘rt paragrafda birinchi paragraf “so‘nggi kunlar”dagi “Xudoning deb da’vo qilinadigan xalqini” bayon qiladi. Mazkur parcha so‘nggi kunlarda Yettinchi kun adventist vazirlari “jamoatlarda va ochiq havodagi katta yig‘inlarda” “xalq oldida haftaning birinchi kunini saqlash zarurligini” uqtirishlarini aniq o‘rgatadi.

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.”

> “Egamiz bu oxirgi kunlarda O‘z nomini tutgan xalqi bilan da’voga egadir. Bu da’voda mas’ul lavozimlardagi kishilar Nehemiyo tutgan yo‘lga mutlaqo zid yo‘l tutadilar. Ular nafaqat o‘zlari Shabbatni e’tiborsiz qoldirib, mensimaydilar, balki uni urf-odat va an’ana vayronalari ostiga ko‘mib, boshqalardan ham uni saqlashni to‘sishga urinadilar. Jamoatlarda va ochiq havodagi katta yig‘inlarda xizmatchilar xalqqa haftaning birinchi kunini tutish zarurligini uqtiradilar. Dengizda ham, quruqlikda ham falokatlar bor; va bu falokatlar ortib boradi, bir ofat ketidan boshqasi tezda keladi; va vijdonan Shabbatni saqlovchi kichikgina guruh Xudoning g‘azabini yakshanbaga rioya qilmaganliklari sababli dunyo ustiga keltirayotganlar sifatida ko‘rsatib qo‘yiladi.”

This is clearly identifying Seventh-day Adventists as the “professed people of God” who will encourage Sunday keeping, and that they will also point “out” “the little band of conscientious Sabbath-keepers.” The next paragraph she emphasizes that the persecution of past ages will be repeated. The previous paragraph ended with her identifying the professed people of God in contrast with those she says are conscientious Sabbath-keepers. She then introduces past histories, and warns those histories will be repeated in the latter days. She is very clear.

Bu yerda Yettinchi kun adventistlari yakshanbani tutishni rag‘batlantiradigan va, shuningdek, “vijdonli shanba saqlovchilarning kichik guruhi”ni “ko‘rsatib beradigan” “Xudoning e’tirof etilgan xalqi” sifatida aniq ko‘rsatilmoqda. Keyingi xatboshida u o‘tgan asrlar ta’qibi takrorlanishini ta’kidlaydi. Oldingi xatboshi uning Xudoning e’tirof etilgan xalqini, u “vijdonli shanba saqlovchilar” deb aytgan kishilarga qarama-qarshi qo‘yib, aniqlashi bilan yakunlangan edi. So‘ng u o‘tgan tarixlarni tilga oladi va o‘sha tarixlar oxirgi kunlarda takrorlanishi haqida ogohlantiradi. U juda aniqdir.

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> “Shayton dunyoni asir etib olish uchun ana shu yolg‘onni ilgari suradi. Uning rejasi odamlarni xatolarni qabul qilishga majbur etishdir. U barcha soxta dinlarni yoyishda faol ishtirok etadi va xato ta’limotlarni zo‘rlab qabul qildirish yo‘lidagi sa’y-harakatlarida hech narsadan to‘xtamaydi. Diniy g‘ayrat niqobi ostida, uning ruhi ta’siriga tushgan odamlar o‘z birodarlariga nisbatan eng shafqatsiz qiynoqlarni o‘ylab topganlar va ularga eng dahshatli azob-uqubatlarni yetkazganlar. Shayton va uning malaylari hanuz o‘sha ruhga egadirlar; o‘tmish tarixi esa bizning kunlarimizda yana takrorlanadi.”

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> “Yomonlikni amalga oshirishga aql-u irodasini qat’iy qaratgan odamlar bor; ular qalblarining zulmatli tub-tubida qanday jinoyatlarni sodir etishga ahd qilgan bo‘lsalar, shuni belgilab qo‘yganlar. Bu odamlar o‘z-o‘zini aldaydilar. Ular Xudoning ulug‘ adolat mezonini rad etib, uning o‘rniga o‘zlarining bir mezonini tiklaganlar va o‘zlarini ana shu mezon bilan taqqoslab, o‘zlarini muqaddas deb e’lon qiladilar. Rabbiy ularga qalblarida nima borligini oshkor etishga, ularni boshqarayotgan xo‘jayinning ruhini amalda namoyon etishga yo‘l qo‘yadi. U O‘z qonuniga bo‘lgan nafratlarini uning talablariga sodiq bo‘lganlarga qiladigan muomalalarida ko‘rsatib berishlariga ruxsat beradi. Ularni Masihni xochga mixlagan olomonni quturtirib qo‘zg‘atgan o‘sha diniy junun ruhi harakatga keltiradi; jamoat va davlat ayni o‘sha buzuq uyg‘unlikda birlashadi.

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> “Bugungi jamoat qadimgi yahudiylarning izidan bordi; ular o‘z urf-odatlari uchun Xudoning amrlarini chetga surib qo‘ygan edilar. U farmonni o‘zgartirdi, abadiy ahdni buzdi, va endi, o‘shandagi kabi, buning natijasi mag‘rurlik, imonsizlik va bevafolik bo‘ldi. Uning haqiqiy holati Musoning qo‘shig‘idan olingan ushbu so‘zlarda bayon etilgan: ‘Ular o‘zlarini buzdilar, ularning dog‘i Uning farzandlarining dog‘i emas; ular egri va buzuq nasldirlar. Ey nodon va aqlsiz xalq, Egamizga shunday qaytarmaysizmi? Seni sotib olgan Otang U emasmi? U seni yaratmaganmi va seni mustahkamlamaganmi?’” Review and Herald, March 18, 1884.

There is passage after passage in the Spirit of Prophecy identifying the latter-day persecution of God’s faithful, and the “church of today” which she is identifying is not Christianity in general, it is the church she repeatedly identifies as being typified by the Jewish church. Those clear passages in her writings are the motivation for the Seventh-day Adventist church to attempt to place restrictions upon the writings of Sister White, as her dream so aptly identifies. Their actions against her writings, which were the obvious goods of her house that are to be proscribed by the leaders of Battle Creek who changed into a holy order of Catholicism. Their attack upon her writings is also represented by the attack upon Jeremiah’s writings. Ellen White’s dream is a second witness to Jeremiah’s writings being burned.

Payg‘ambarlik Ruhi asarlarida Xudoning sodiqlarining oxirzamondagi ta’qib qilinishi qayta-qayta ko‘rsatib berilgan; u yerda nazarda tutilayotgan “bugungi jamoat” umuman olganda xristianlik emas, balki u qayta-qayta yahudiy jamoati bilan timsollanganini ko‘rsatadigan jamoatdir. Uning yozuvlaridagi ana shu ravshan parchalar Yettinchi kun adventistlari jamoatini Opa-singil Uaytning yozuvlariga cheklovlar qo‘yishga urinishga undagan sababdir; buni uning tushi juda aniq ko‘rsatib beradi. Uning yozuvlariga qarshi qilgan harakatlari, ya’ni uning uyining ravshan ne’matlari bo‘lgan va katolitsizmning muqaddas bir tartibiga aylanib ketgan Battle Creek rahbarlari tomonidan taqiqlanishi lozim bo‘lgan narsalar, shular edi. Uning yozuvlariga qilingan hujum, shuningdek, Eremiyoning yozuvlariga qilingan hujum bilan ham ifodalanadi. Ellen Uaytning tushi Eremiyoning yozuvlari yoqib yuborilganining ikkinchi guvohidir.

In the third generation of Laodicean Adventism compromise was the predominant theme. The third generation is represented by the church of Pergamos. Beginning with the publication of W. W. Prescott’s book titled The Doctrine of Christ in 1919, through to the publication of Questions on Doctrine in 1957, marks a period of transition represented by an alpha publication and ending with an omega publication. The first book represented W. W. Prescott’s rejection of the Lion of the tribe of Judah, for the apostate Protestant view of Christ. Prescott’s book, aptly titled The Doctrine of Christ, gutted the Millerite prophetic message, leaving the empty definition of Jesus that is worshipped by Catholicism and apostate Protestantism. The last book in that generation defines a sanctification and justification that destroys God’s law, His justice and mercy. Ancient Israel was given the responsibility to be the depositaries of God’s law, and Adventism was to be the depositaries of not only God’s law, but also His prophetic Word. In 1919 a book that rejected the defense of God’s prophetic Word, marking the beginning of the third generation of Laodicean Adventism that ended with a book that rejects God’s law.

Laodikiyaviy Adventizmning uchinchi avlodida murosa ustun mavzu edi. Uchinchi avlod Pergam jamoati bilan ifodalanadi. W. W. Prescottning 1919-yilda nashr etilgan *The Doctrine of Christ* nomli kitobidan boshlab, 1957-yilda *Questions on Doctrine* nashr etilishigacha bo‘lgan davr, alfa nashr bilan ifodalangan va omega nashr bilan yakunlangan o‘tish davrini belgilaydi. Birinchi kitob W. W. Prescottning Yahudo qabilasining Arslonini rad etib, Masih haqidagi murtad protestant qarashini qabul qilganini ifodalardi. O‘z nomiga munosib ravishda *The Doctrine of Christ* deb atalgan Prescottning kitobi milleriylarning bashoratli xabarini ichidan bo‘shatib, uning o‘rnida katoliklik va murtad protestantizm sajda qiladigan Isoning bo‘sh ta’rifinigina qoldirdi. O‘sha avlodning so‘nggi kitobi esa Xudoning qonunini, Uning adolati va rahmini barbod qiladigan muqaddaslanish va oqlanishni ta’riflaydi. Qadimgi Isroilga Xudoning qonunining omonatdor qo‘riqchilari bo‘lish mas’uliyati berilgan edi, Adventizm esa nafaqat Xudoning qonunining, balki Uning bashoratli Kalomining ham omonatdor qo‘riqchilari bo‘lishi kerak edi. 1919-yilda Xudoning bashoratli Kalomini himoya qilishni rad etgan bir kitob paydo bo‘ldi va bu Laodikiyaviy Adventizm uchinchi avlodining boshlanishini belgiladi; o‘sha avlod esa Xudoning qonunini rad etadigan bir kitob bilan yakun topdi.

> “If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

> “Agar siz yurakning qaysarligiga berilsangiz va mag‘rurlik hamda o‘z-o‘zini solih deb bilish tufayli o‘z ayblaringizni tan olmasangiz, Shaytonning vasvasalariga tobe holda qolasiz. Agar Rabbiy sizga xatolaringizni ochib berganda tavba qilmasangiz yoki e’tirof etmasangiz, Uning ilohiy inoyati sizni o‘sha yo‘ldan qayta-qayta olib o‘tadi. Sizga o‘xshash tabiatdagi xatolarga yo‘l qo‘yish uchun imkon qoldiriladi, siz hikmatdan mahrum bo‘lib qolishda davom etasiz va gunohni solihlik, solihlikni esa gunoh deb atasiz. Oxirgi kunlarda ustun keladigan ko‘plab aldovlar sizni o‘rab oladi, va siz rahbarlaringizni almashtirasiz, ammo buni qilganingizni bilmay qolasiz.” Review and Herald, December 16, 1890.

Pergamos, the third church led to Thyatira, the papal church, which is the fourth generation, when the 25 men bow to the symbol of Thyatira’s authority.

Pergamos, uchinchi jamoat, 25 kishi Tiyatira hokimiyatining ramziga ta’zim qilgan paytda, to‘rtinchi avlod bo‘lgan papalik jamoati Tiyatriraga olib kirdi.

> “The regulation adopted by the early colonists, of permitting only members of the church to vote or to hold office in the civil government, led to most pernicious results. This measure had been accepted as a means of preserving the purity of the state, but it resulted in the corruption of the church. A profession of religion being the condition of suffrage and officeholding, many, actuated solely by motives of worldly policy, united with the church without a change of heart. Thus the churches came to consist, to a considerable extent, of unconverted persons; and even in the ministry were those who not only held errors of doctrine, but who were ignorant of the renewing power of the Holy Spirit. Thus again was demonstrated the evil results, so often witnessed in the history of the church from the days of Constantine to the present, of attempting to build up the church by the aid of the state, of appealing to the secular power in support of the gospel of Him who declared: ‘My kingdom is not of this world.’ John 18:36. The union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” The Great Controversy, 297.

> “Ilk ko‘chmanchilar tomonidan qabul qilingan, faqat jamoat a’zolarigagina ovoz berish yoki fuqaroviy hukumatda mansab egallashga ruxsat etuvchi qoida nihoyatda zararli natijalarga olib keldi. Bu chora davlatning pokligini saqlab qolish vositasi sifatida qabul qilingan edi, ammo u jamoatning buzilishiga olib keldi. Saylov huquqi va mansab egallashning sharti sifatida diniy e’tiqodni e’lon qilish talab etilgani bois, ko‘plar faqat dunyoviy siyosat sabablaridan kelib chiqib, yurak o‘zgarmasdan jamoatga qo‘shildilar. Shunday qilib, jamoatlar sezilarli darajada qayta tug‘ilmagan kishilardan tarkib topa boshladi; hatto xizmatda ham nafaqat ta’limotdagi xatolarni ushlab turgan, balki Muqaddas Ruhning yangilovchi qudratidan ham bexabar bo‘lganlar bor edi. Shu tariqa, Konstantin davridan to hozirgi kungacha jamoat tarixida tez-tez ko‘rilgan yovuz oqibatlar yana bir bor namoyon bo‘ldi: ya’ni jamoatni davlat yordami bilan mustahkamlashga urinish, ‘Mening shohligim bu dunyodan emas’, deb e’lon qilgan Zotning xushxabarini qo‘llab-quvvatlash uchun dunyoviy hokimiyatga murojaat qilishning yovuz oqibatlari. Yuhanno 18:36. Jamoat bilan davlatning ittifoqi, uning darajasi qanchalik arzimas bo‘lib ko‘rinmasin, dunyoni jamoatga yaqinlashtirgandek tuyulsa-da, aslida jamoatni dunyoga yaqinlashtiradi, xolos.” Buyuk Kurash, 297.

The “union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” On May 18, 1977, Bert B. Beach (a director in the church’s Northern Europe-West Africa Division and involved in interchurch relations) presented a gold-covered medallion to the antichrist, Pope Paul VI during a group audience in Rome. It was part of a meeting of the Conference of Secretaries of World Confessional Families. The event was reported in the Adventist Review (August 11, 1977) and noted by Religious News Service as the first time an official SDA representative met a Pontiff.

“Jamoatning davlat bilan ittifoqi, uning darajasi nechog‘li arzimas bo‘lmasin, garchi dunyoni jamoatga yaqinlashtirayotgandek ko‘rinsa-da, aslida jamoatni dunyoga yaqinlashtiradi, xolos.” 1977-yil 18-may kuni Bert B. Beach (jamoatning Shimoliy Yevropa–G‘arbiy Afrika Diviziyasida direktor bo‘lgan va cherkovlararo aloqalarda ishtirok etgan) Rimda bo‘lib o‘tgan guruh qabulida masihga qarshi bo‘lgan Papa Pavel VI ga oltin qoplamali medalyon taqdim etdi. Bu Jahon Konfessional Oilalar kotiblari konferensiyasi yig‘ilishining bir qismi edi. Bu voqea Adventist Review’da (1977-yil 11-avgust) yoritildi va Religious News Service tomonidan rasmiy SDA vakili birinchi marta Pontifik bilan uchrashgan holat sifatida qayd etildi.

> “The Lord has pronounced a curse upon those who take from or add to the Scriptures. The great I AM has decided what shall constitute the rule of faith and doctrine, and he has designed that the Bible shall be a household book. The church that holds to the word of God is irreconcilably separated from Rome. Protestants were once thus apart from this great church of apostasy, but they have approached more nearly to her, and are still in the path of reconciliation to the Church of Rome. Rome never changes. Her principles have not altered in the least. She has not lessened the breach between herself and Protestants; they have done all the advancing. But what does this argue for the Protestantism of this day? It is the rejection of Bible truth which makes men approach to infidelity. It is a backsliding church that lessens the distance between itself and the Papacy.

> “Muqaddas Yozuvlardan biror narsani olib tashlaydigan yoki unga qo‘shadiganlar ustidan Rabbiy la’nat e’lon qilgan. Buyuk MEN BOR imon va ta’limotning qoidasi nimadan iborat bo‘lishini belgilab qo‘ygan, va U Muqaddas Kitob xonadon kitobi bo‘lishini mo‘ljallagan. Xudoning kalomiga mahkam yopishadigan jamoat Rimdan mutlaqo murosasiz tarzda ajralgandir. Protestantlar bir vaqtlar mana shunday tarzda bu buyuk murtadlik jamoatidan ajralgan edilar, biroq ular unga tobora yaqinlashdilar va hanuzgacha Rim jamoati bilan yarashuv yo‘lidadirlar. Rim hech qachon o‘zgarmaydi. Uning tamoyillari bir zarra ham o‘zgargan emas. U o‘zi bilan Protestantlar o‘rtasidagi uzilishni aslo kamaytirmadi; barcha ilgarilashni ular qildilar. Ammo bu bugungi Protestantizm haqida nimani ko‘rsatadi? Aynan Muqaddas Kitob haqiqatining rad etilishi odamlarni dinsizlikka yaqinlashtiradi. Papalik bilan o‘zi o‘rtasidagi masofani qisqartiradigan narsa — ortga qaytgan jamoatdir.”

> “It is souls like Luther, Cranmer, Ridley, Hooper, and the thousands of noble men who were martyrs for the truth’s sake, who are the true Protestants. They stood as faithful sentinels of truth, declaring that Protestantism is incapable of union with Romanism, but must be as far separated from the principles of the Papacy as is the east from the west. Such advocates of truth could no more harmonize with ‘the man of sin’ than could Christ and his apostles. In earlier ages the righteous felt that it was impossible to affiliate with Rome, and, though their antagonism to this system of error was maintained at risk of property and life, yet they had courage to maintain their separation, and manfully struggled for the truth. Bible truth was dearer to them than wealth, honor, or even life itself. They could not endure to see the truth buried under a mass of superstition and lying sophistry. They took the word of God in their hands, and raised the standard of truth before the people, boldly declaring that which God had revealed unto them through diligent searching of the Bible. They died the cruelest of deaths for their fidelity to God, but by their blood they purchased for us liberties and privileges that many who claim to be Protestants are easily yielding up to the power of evil. But shall we yield up these dearly bought privileges? Shall we offer insult to the God of heaven, and, after he has freed us from the Romish yoke, again place ourselves in bondage to this antichristian power? Shall we prove our degeneracy by signing away our religious liberty, our right to worship God according to the dictates of our own conscience?

> “Lyuter, Kranmer, Ridli, Xuper va haqiqat yo‘lida shahid bo‘lgan minglab olijanob kishilar kabi jonlar — haqiqiy protestantlar shulardir. Ular sodiq haqiqat soqchilari sifatida turib, protestantizm Romanizm bilan birlasha olmasligini, balki sharq g‘arbdan qanchalik uzoq bo‘lsa, Papalik tamoyillaridan ham shunchalik uzoq ajralgan bo‘lishi kerakligini e’lon qildilar. Bunday haqiqat himoyachilari “gunoh odami” bilan xuddi Masih va Uning havoriylari uyg‘unlasha olmaganidek, hech qachon uyg‘unlasha olmas edilar. Ilgari davrlarda solihlar Rim bilan qo‘shilishning imkonsiz ekanini his etganlar va bu xato tizimiga bo‘lgan qarshiliklari mol-mulk va hayotni xavf ostiga qo‘yish evaziga davom ettirilgan bo‘lsa-da, ular o‘z ajralib turishlarini saqlab qolishga jur’at etdilar va mardlarcha haqiqat uchun kurashdilar. Muqaddas Kitob haqiqatlari ular uchun boylikdan, sharafdan, hatto hayotning o‘zidan ham azizroq edi. Ular haqiqatning xurofot va yolg‘on safsatalarning ulkan uyumi ostiga ko‘milishiga chiday olmas edilar. Ular Xudoning kalomini qo‘llariga olib, xalq oldida haqiqat bayrog‘ini ko‘tardilar va Muqaddas Kitobni tirishqoqlik bilan tadqiq etish orqali Xudo ularga vahiy qilgan narsani jasorat bilan e’lon qildilar. Ular Xudoga bo‘lgan sadoqatlari uchun eng shafqatsiz o‘limlarda jon berdilar, ammo o‘z qoni bilan biz uchun shunday erkinliklar va imtiyozlarni sotib oldilarki, o‘zlarini protestant deb da’vo qilayotgan ko‘plar ularni yovuzlik qudratiga osongina topshirib qo‘ymoqdalar. Ammo biz shu qadar qimmatga tushgan bu imtiyozlardan voz kechaylikmi? Osmon Xudosini haqorat qilaylikmi va U bizni Rim bo‘yinturug‘idan ozod qilganidan keyin yana o‘zimizni shu masihga qarshi qudratning qulligiga topshiraylikmi? Diniy erkinligimizni, o‘z vijdonimiz amriga ko‘ra Xudoga sajda qilish huquqimizni imzo bilan topshirib, o‘z aynishimizni isbotlaylikmi?”

> “The voice of Luther, that echoed in mountains and valleys, that shook Europe as with an earthquake, summoned forth an army of noble apostles of Jesus, and the truth they advocated could not be silenced by fagots, by tortures, by dungeons, by death; and still the voices of the noble army of martyrs are telling us that the Roman power is the predicted apostasy of the last days, the mystery of iniquity which Paul saw beginning to work even in his day. Roman Catholicism is rapidly gaining ground. Popery is on the increase, and those who have turned their ears away from hearing the truth are listening to her delusive fables. Papal chapels, papal colleges, nunneries, and monasteries are on the increase, and the Protestant world seems to be asleep. Protestants are losing the mark of distinction that distinguished them from the world, and they are lessening the distance between themselves and the Roman power. They have turned away their ears from hearing the truth; they have been unwilling to accept light which God shed upon their pathway, and are therefore going into darkness. They speak with contempt of the idea that there will be a revival of the past cruel persecution on the part of Romanists and those who affiliate with them. They do not recognize the fact that the word of God fully predicts such a revival, and will not concede that the people of God in the last days shall suffer persecution, although the Bible says, ‘The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’

> “Luterning tog‘lar va vodiylarda aks-sado bergan, Yevropani zilziladek larzaga keltirgan ovozi Iso Masihning olijanob havoriylaridan iborat bir lashkarni maydonga chorlagan edi, va ular himoya qilgan haqiqatni na gulxanlar, na qiynoqlar, na zindonlar, na o‘lim sukutga cho‘ktira oldi; va hanuz shahidlarning o‘sha olijanob lashkarining ovozlari bizga Rim hokimiyati oxirgi kunlarda bashorat qilingan murtadlik, Pavlus hatto o‘z davridayoq ish boshlaganini ko‘rgan qonunsizlik siridir, deb aytmoqda. Rim katolitsizmi tez sur’at bilan kuchayib bormoqda. Papachilik ortib bormoqda, va haqiqatni eshitishdan quloqlarini burib olganlar uning aldamchi afsonalariga quloq solmoqdalar. Papa ibodatxonalari, papa kollejları, rohibaxonalar va monastirlar ko‘payib bormoqda, protestant dunyosi esa go‘yo uxlab yotgandek. Protestantlar ularni dunyodan ajratib turgan farqlovchi belgini yo‘qotmoqdalar, va o‘zlari bilan Rim hokimiyati o‘rtasidagi masofani qisqartirmoqdalar. Ular haqiqatni eshitishdan quloqlarini burib oldilar; Xudo ularning yo‘liga sochgan nurni qabul qilishni istamadilar, va shu bois zulmatga kirib bormoqdalar. Ular rimchilarning hamda ularga qo‘shiladiganlarning o‘tmishdagi shafqatsiz ta’qibining qayta jonlanishi bo‘ladi, degan fikr haqida mensimaslik bilan gapiradilar. Ular Xudoning Kalomi bunday qayta jonlanishni to‘la bashorat qilishini tan olmaydilar va so‘nggi kunlarda Xudoning xalqi quvg‘inga uchrashini ham e’tirof etmaydilar, holbuki Muqaddas Kitobda shunday deyilgan: ‘Ajdaho ayoldan g‘azablanib, Xudoning amrlarini tutadigan va Iso Masihning shahodatiga ega bo‘lgan uning zurriyotining qolgan qismiga qarshi urush qilish uchun ketdi.’

> “Popery is the religion of human nature, and the mass of humanity love a doctrine that permits them to commit sin, and yet frees them from its consequences. People must have some form of religion, and this religion, formed by human device, and yet claiming divine authority, suits the carnal mind. Men who think themselves wise and intelligent turn away in pride from the standard of righteousness, the ten commandments, and do not think it is in harmony with their dignity to inquire into the ways of God. Therefore they go into false ways, into forbidden paths, become self-sufficient, self inflated, after the pattern of the pope, not after the pattern of Jesus Christ. They must have the form of religion that has the least requirement of spirituality and self-denial, and as unsanctified human wisdom will not lead them to loathe popery, they are naturally drawn toward its provisions and doctrines. They do not want to walk in the ways of the Lord. They are altogether too much enlightened to seek God prayerfully and humbly, with an intelligent knowledge of his word. Not caring to know the ways of the Lord, their minds are all open to delusions, all ready to accept and believe a lie. They are willing to have the most unreasonable, most inconsistent falsehoods palmed off upon them as truth.

> “Papachilik insoniy tabiatning dinidir, va insoniyatning aksariyati ularga gunoh qilishga yo‘l qo‘yadigan, ayni paytda esa uning oqibatlaridan ozod etadigan ta’limotni sevadi. Odamlarga qandaydir bir din kerak, va insoniy uydirma bilan shakllantirilgan, ammo ilohiy hokimiyat da’vosini qiladigan bu din tanafikrga mos keladi. O‘zlarini dono va aqlli deb biladigan kishilar solihlik mezoni bo‘lgan O‘n Amrdan mag‘rurlik bilan yuz o‘giradilar va Xudoning yo‘llarini surishtirishni o‘z qadr-qimmatlariga muvofiq deb hisoblamaydilar. Shuning uchun ular soxta yo‘llarga, man etilgan so‘qmoqlarga kirib ketadilar, Iso Masihning namunasi bo‘yicha emas, balki papaning namunasi bo‘yicha o‘ziga suyanadigan, o‘zini ulug‘laydigan bo‘lib qoladilar. Ularga ma’naviyat va o‘zini inkor etishni eng kam darajada talab qiladigan din shakli kerak, va muqaddaslanmagan insoniy donolik ularni papachilikdan jirkanishga olib bormagani uchun, ular tabiiy ravishda uning qoidalari va ta’limotlari tomon tortiladilar. Ular Egamizning yo‘llarida yurishni istamaydilar. Ular Xudoni ibodat bilan va kamtarlik bilan, Uning Kalomini ongli bilish asosida izlash uchun o‘zlarini haddan tashqari ma’rifatli deb biladilar. Egamizning yo‘llarini bilishga ahamiyat bermaganlari uchun, ularning ong-u xayollari aldanishlarga batamom ochiq, yolg‘onni qabul qilish va unga ishonishga butkul tayyor bo‘ladi. Ular eng nomaqbul, eng nomuvofiq yolg‘onlarni ham haqiqat sifatida o‘zlariga tiqishtirilishiga rozi bo‘ladilar.”

> “Satan’s masterpiece of deception is popery; and while it has been demonstrated that a day of great intellectual darkness was favorable to Romanism, it will also be demonstrated that a day of great intellectual light is also favorable to its power; for the minds of men are concentrated on their own superiority, and do not like to retain God in their knowledge. Rome claims infallibility, and Protestants are following in the same line. They do not desire to search for truth and go on from light to a greater light. They wall themselves in with prejudice, and seem willing to be deceived and to deceive others.

> “Shaytonning aldovdagi eng yuksak durdonasi — papachilikdir; va buyuk aqliy zulmat davri Rimchilik uchun qulay bo‘lgani namoyon etilganidek, buyuk aqliy yorug‘lik davri ham uning qudrati uchun qulay ekani ham namoyon etiladi; chunki odamlarning fikr-zakovati o‘z ustunligiga jamlangan bo‘ladi, va ular Xudoni o‘z bilimlarida saqlab qolishni yoqtirmaydilar. Rim xatosizligini da’vo qiladi, va protestantlar ham xuddi shu yo‘ldan bormoqdalar. Ular haqiqatni izlashni va nurdan yanada buyukroq nur sari ilgarilashni istamaydilar. Ular o‘zlarini xurofot va tarafkashlik devorlari bilan o‘rab oladilar, va aldangan hamda boshqalarni ham aldashga tayyor ko‘rinadilar.

> “But though the attitude of the churches is discouraging, yet there is no need of being disheartened; for God has a people who will preserve their fidelity to his truth, who will make the Bible, and the Bible alone, their rule of faith and doctrine, who will elevate the standard, and hold aloft the banner on which is inscribed, “The commandments of God and the faith of Jesus.” They will value a pure gospel, and make the Bible the foundation of their faith and doctrine.

> “Ammo jamoatlarning munosabati tushkunlikka soladigan bo‘lsa-da, baribir ko‘ngilni cho‘ktirishga hojat yo‘q; chunki Xudoning shunday bir xalqi borki, ular Uning haqiqatiga sadoqatlarini saqlab qoladilar, Muqaddas Kitobni va faqatgina Muqaddas Kitobnigina o‘z e’tiqodi hamda ta’limotining qoidasi qiladilar, bayroqni ko‘tarib, unda: “Xudoning amrlari va Isoning imoni”, deb yozilgan nishonni baland tutadilar. Ular pok Injilni qadrlaydilar va Muqaddas Kitobni o‘z e’tiqodi hamda ta’limotining asosi qiladilar.”

> “For such a time as this, when men are casting aside the law of the Lord of hosts, the prayer of David is applicable,—‘It is time for thee, Lord, to work; for they have made void thy law.’ We are coming to a time when almost universal scorn will be heaped upon the law of God, and God’s commandment-keeping people will be severely tried; but will they lose their respect for the law of Jehovah because others do not see and realize its binding claims? Let God’s commandment-keeping people, like David, reverence God’s law in proportion as men cast it aside and heap upon it disrespect and contempt.” Signs of the Times, February 19, 1894.

> “Mana shunday bir vaqt uchun, insonlar Sarvari Olamning qonunini bir chetga surayotgan bir paytda, Dovudning ibodati ayni muddaodir,—«Ey Egam, ish ko‘radigan vaqting keldi; chunki ular Sening qonuningni bekor qildilar». Biz shunday bir davrga yaqinlashmoqdamizki, unda deyarli umumiy nafrat Xudoning qonuniga yog‘diriladi, va Xudoning amrlarini tutuvchi xalqi qattiq sinovdan o‘tadi; ammo boshqalar uning majburiy da’volarini ko‘rmay, anglamayotganlari uchun ular Yahovaning qonuniga bo‘lgan hurmatini yo‘qotadilarmi? Xudoning amrlarini tutuvchi xalq, Dovud singari, insonlar uni qanchalik bir chetga surib, unga nisbatan hurmatsizlik va nafratni qanchalik yog‘dirsalar, Xudoning qonunini shunchalik e’zozlasin.” Signs of the Times, 1894-yil 19-fevral.

Two years before the antichrist was given a golden medal by a leader of the Laodicean Seventh-day Adventist church, in 1975, a lawsuit was brought against the Seventh-day Adventist church; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), where the Equal Employment Opportunity Commission sued the church’s publishing house on behalf of two female employees—Merikay Silver (a former editor who had left by the time of the suit) and Lorna Tobler—alleging gender-based discrimination in pay and benefits. The church defended its practices partly by invoking religious exemptions and discussing its governance structure.

Laodikiyalik Yettinchi kun adventistlari jamoatining bir rahbari tomonidan dajjolga oltin medal berilishidan ikki yil avval, 1975-yilda, Yettinchi kun adventistlari jamoatiga qarshi sud da’vosi qo‘zg‘atildi; EEOC v. Pacific Press Publishing Association (AQShning Kaliforniya shtati Shimoliy okrugi bo‘yicha okrug sudida, Ish № C-74-2025 CBR), unda Teng Bandlik Imkoniyatlari Komissiyasi jamoatning nashriyot uyini ikki nafar ayol xodima — Merikay Silver (da’vo qo‘zg‘atilgan paytga kelib allaqachon ishdan ketgan sobiq muharrir) va Lorna Tobler nomidan — ish haqi va imtiyozlarda jinsga asoslangan kamsitish qilganlikda ayblab sudga berdi. Jamoat o‘z amaliyotlarini qisman diniy istisnolarga tayanib va o‘z boshqaruv tuzilmasini muhokama qilish orqali himoya qildi.

In a sworn statement dated February 6, 1976 (part of a defense brief submitted to the court), Neal C. Wilson (then president of the church’s North American Division, and later General Conference president from 1979–1990) addressed the church’s historical views on Roman Catholicism. The statement was made in the context of arguing against characterizations of the church as having a “hierarchy” similar to the papal system. The full relevant quote is: “Although it is true that there was a period in the life of the Seventh-day Adventist Church when the denomination took a distinctly anti-Roman Catholic viewpoint, and the term ‘hierarchy’ was used in a pejorative sense to refer to the papal form of church governance, that attitude on the Church’s part was nothing more than a manifestation of widespread anti-popery among conservative protestant denominations in the early part of this century and the latter part of the last, and which has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned.”

1976-yil 6-fevral sanasi bilan tasdiqlangan qasamyodli bayonotda (sudga taqdim etilgan himoya hujjatining bir qismi), Neal C. Wilson (o‘sha paytda jamoatning Shimoliy Amerika bo‘limi prezidenti, keyinchalik esa 1979–1990-yillarda Bosh Konferensiya prezidenti) jamoatning Rim katolitsizmiga doir tarixiy qarashlariga to‘xtaldi. Bu bayonot jamoatni papalik tizimiga o‘xshash “ierarxiya”ga ega deb tavsiflashga qarshi dalil keltirish doirasida berilgan edi. Mazkur mavzuga oid to‘liq iqtibos shunday: “Yettinchi kun adventistlari jamoati tarixida mazhab aniq anti-Rim-katolik nuqtai nazarini tutgan bir davr bo‘lgani va ‘ierarxiya’ atamasi jamoat boshqaruvining papalik shakliga ishora qilish uchun salbiy ma’noda qo‘llanganligi rost bo‘lsa-da, Jamoatning bunday munosabati bu asrning boshlarida va o‘tgan asrning oxirgi qismida konservativ protestant mazhablar orasida keng tarqalgan antipapachilikning bir ko‘rinishidan boshqa narsa emas edi; va Yettinchi kun adventistlari jamoatiga taalluqli jihatdan bu holat endilikda tarixning chiqindixonasiga uloqtirilgan.”

This reflects a shift away from the church’s traditional prophetic interpretation, which identified the papacy as the ‘beast’ or antichrist in Revelation. Critics within and outside the church have interpreted it as downplaying or abandoning that anti-Catholic stance to align with modern ecumenism or legal defenses. Wilson, in 1985 identified the Presidents of the various Divisions of the church as “cardinals,” when he stated, “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”

Bu cherkovning Vahiy kitobidagi papalikni “mahluq” yoki daxriy Masih deb bilgan an’anaviy bashoratli talqinidan uzoqlashishni aks ettiradi. Cherkov ichidagi va undan tashqaridagi tanqidchilar buni zamonaviy ekumenizmga yoki huquqiy himoyalarga moslashish uchun o‘sha anti-katolik pozitsiyani pasaytirish yoki undan voz kechish sifatida talqin qilganlar. Uilson 1985 yilda cherkovning turli Diviziyalari prezidentlarini “kardinallar” deb atagan edi; u shunday degan: “… Uzoq Sharqning barcha mamlakatlaridan birorta ham ‘kardinal’ yo‘q, holbuki Afrikadan ehtimol ikki ‘kardinal’ bo‘ladi.”

Sister White stated that it is a backslidden church that lessens the distance between itself and the pope! The compromise of the third generation is represented as weeping for Tammuz in Ezekiel eight, and by the compromise of Pergamos. The first generation from 1863 unto 1888 represented the church of Ephesus, a church that lost its first love, and the Millerite movements first love was the prophetic message, and the first chapter of that prophetic message was the “seven times” that were set aside in 1863.

Opa Uayt o‘zini va papa o‘rtasidagi masofani qisqartiradigan jamoat ortga qaytgan jamoat ekanini aytgan! Uchinchi avlodning murosasi Hizqiyo sakkizinchi bobda Tammuz uchun yig‘lash orqali, shuningdek Pergam jamoatining murosasi orqali ifodalangan. 1863 yildan 1888 yilgacha bo‘lgan birinchi avlod Efes jamoatini ifodalagan edi — o‘zining dastlabki sevgisini yo‘qotgan jamoatni; Miller harakatining dastlabki sevgisi esa bashorat xabari edi, va o‘sha bashorat xabarining birinchi bobi 1863 yilda chetga surib qo‘yilgan “yetti zamon” edi.

From 1888 unto 1919, the second generation represented by Smyrna and Ezekiel’s secret chambers, witnessed the death of the Spirit of Prophecy, as Sister White was laid to rest in 1915. More details of the four generations are necessary to complete the testimony, but the progressive rebellion must be understood to fully appreciate how an apostate people could “proscribe” the writings of Ellen White, or how they could promote the first day of the week as acceptable. Judas works with the “drunkards of Ephraim” that “rule this people” in Jerusalem, and those that rule Jerusalem and bow to the sun, are represented by the Sanhedrin.

1888-yildan 1919-yilgacha bo‘lgan davrda, Smirna va Hizqiyolning maxfiy hujralari bilan ifodalangan ikkinchi avlod, Bashorat Ruhining o‘limiga guvoh bo‘ldi, zero Oq opa-singil 1915-yilda dafn qilindi. Guvohlikni to‘ldirish uchun to‘rt avlodga oid yana ko‘proq tafsilotlar zarur, ammo murtad bir xalq Ellen Oqning yozuvlarini qanday qilib “taqiqlashi” mumkin bo‘lganini yoki haftaning birinchi kunini maqbul deb qanday targ‘ib qilishi mumkin bo‘lganini to‘liq anglash uchun bu izchil isyon tushunilishi lozim. Yahudo Quddusda “bu xalq ustidan hukmronlik qiladigan” “Efrayimning mastlari” bilan birga ish ko‘radi, Quddus ustidan hukmronlik qiladigan va quyoshga sajda qiladiganlar esa Oliy Kengash bilan ifodalanadi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

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

> “Xudoning da’vogar farzandlari orasida naqadar oz sabr namoyon etilgan, naqadar ko‘p achchiq so‘zlar aytilgan, bizning e’tiqodimizga mansub bo‘lmaganlarga qarshi naqadar ko‘p qoralovlar aytilgan. Ko‘plar boshqa jamoatlarga mansub bo‘lganlarga buyuk gunohkorlardek qaraganlar, holbuki, Rabbiy ularga bunday qaramaydi. Boshqa jamoatlar a’zolariga shunday nazar bilan qaraydiganlar o‘zlarini Xudoning qudratli qo‘li ostida kamtar tutishga muhtojdirlar. Ular hukm qilayotgan kishilar juda oz nurga, kam imkoniyat va imtiyozlarga ega bo‘lgan bo‘lishlari mumkin. Agar ular bizning jamoatlarimizdagi ko‘p a’zolar ega bo‘lgan nurga ega bo‘lganlarida, ular ancha tezroq rivojlangan bo‘lar edilar va o‘z e’tiqodlarini dunyoga yaxshiroq namoyon etgan bo‘lar edilar. O‘z nuri bilan maqtanib, ammo unda yurmaydiganlar haqida Masih shunday deydi: ‘Lekin Men sizlarga aytaman, qiyomat kunida Tir va Sidonning holi siznikidan yengilroq bo‘ladi. Va sen, Kafarnahum [buyuk nurga ega bo‘lgan Yettinchi kun adventistlari], osmongacha ko‘tarilgansan [imtiyoz jihatidan], do‘zaxqa tushirilursan; chunki senda qilingan qudratli ishlar Sado‘mda qilinganida edi, u bugungacha saqlanib qolgan bo‘lur edi. Lekin Men sizlarga aytaman, qiyomat kunida Sado‘m yurtining holi senikidan yengilroq bo‘ladi.’ O‘sha vaqtda Iso javob berib dedi: ‘Ey Ota, osmonu yerning Rabbisi, Senga shukr qilaman, chunki Sen bu narsalarni dono va oqillardan [o‘z nazarida] yashirib, go‘daklarga ochding.’”

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

> “‘Endi esa, sizlar bu ishlarning barchasini qilganingiz uchun, — deydi Rabbiy, — Men sizlarga sahar turib gapirdim, ammo sizlar quloq solmadingizlar; Men sizlarni chaqirdim, ammo sizlar javob bermadingizlar; shuning uchun Men O‘z nomim bilan ataladigan, sizlar ishonib turgan bu uyga, hamda sizlarga va ota-bobolaringizga bergan bu joyga, Shilohga qilganim kabi qilaman. Va Men butun Efrayim zurriyotini quvib yuborganimdek, sizlarni ham O‘z huzurimdan quvib yuboraman.’”

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

> “Rabbimiz oramizda nihoyatda muhim muassasalarni ta’sis etdi, va ular dunyoviy muassasalar boshqarilgandek emas, balki Xudoning tartibiga ko‘ra boshqarilishi lozim. Ular Uning ulug‘vorliginigina ko‘zlab boshqarilishi kerak, toki har qanday yo‘l bilan halok bo‘layotgan jonlar najot topa olsin. Xudoning xalqiga Ruhning shahodatlari kelgan, ammo ko‘plar tanbehlar, ogohlantirishlar va maslahat-e’tiborlarga quloq solmaganlar.”

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

> “‘Endi buni eshiting, ey nodon va aql-idroksiz xalq; ko‘zlari bor-u, ko‘rmaydilar; quloqlari bor-u, eshitmaydilar: Mendan qo‘rqmaysizlarmi? — deydi Egamiz. Huzurimda titramaysizlarmi? Men qumni dengizga abadiy chegara qilib qo‘yganman, toki u undan o‘tolmasin; uning to‘lqinlari toshib-talpinsa ham, baribir ustun kela olmaydi; garchi ular guvillab otilsa ham, undan oshib o‘ta olmaydi. Ammo bu xalqning yuragi bosh tortuvchi va isyonkordir; ular yuz o‘girib ketdilar. Ular ichlarida ham: “Kelinglar, endi Egamiz Xudoyimizdan qo‘rqaylik, U o‘z mavsumida ham erta, ham kech yog‘inni beradi; U biz uchun o‘rim-yig‘imning belgilangan haftalarini saqlab turadi”, demaydilar. Sizlarning gunohlaringiz bularni sizlardan qaytardi, va gunohlaringiz sizlardan yaxshiliklarni to‘sib qo‘ydi.... Ular yetimning da’vosini, uning ishini adolat bilan hal qilmaydilar, ammo o‘zlari ravnaq topadilar; muhtojning haqqini esa hukm qilmaydilar. Men bular uchun jazolamaydigan bo‘larmidim? — deydi Egamiz. Shunday xalqdan jonim qasos olmasmidi?’”

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

> “Rabbiy shunday deyishga majbur bo‘ladimi: ‘Bu xalq uchun ibodat qilma, ular uchun faryod ham, duo ham ko‘tarma, Menga iltijo ham qilma; chunki Men seni eshitmayman’? ‘Shuning uchun yomg‘irlar ushlab qolindi, va keyingi yomg‘ir bo‘lmadi.... Endi esa shu vaqtdan boshlab Menga: Otam, Sen mening yoshlik chog‘imdagi yo‘lboshchimsan, deb faryod qilmaysanmi?’” Review and Herald, August 1, 1893.

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