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# Parallel Warnings - Number Four

Parallel ogohlantirishlar — To‘rtinchi raqam

Foundations of Faith and the Peril of Forgetting: Lessons from Prophecy and History

Imon asoslari va unutish xavfi: bashorat va tarixdan saboqlar

Author

Jeff Pippenger

Published

August 8, 2023

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

> U kimga bilimni o‘rgatadi? Va kimga ta’limotni anglatadi? Sutdan ajratilganlarga, ko‘krakdan chiqarilganlarga.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

> Chunki amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘lishi kerak:

> For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

> Chunki U bu xalqqa duduqlanuvchi lablar va boshqa til bilan so‘zlaydi. U ularga shunday dedi: “Mana shu oromdir, uning bilan holdan toyganlarga orom topdira olasizlar; mana shu tetiklanishdir”; ammo ular quloq solishni istamadilar.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Ammo Egamizning kalomi ular uchun amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘ldi; toki ular borib, orqaga yiqilsinlar, parchalansinlar, tuzoqqa tushsinlar va qo‘lga olinsinlar. Ishayo 28:9–13.

These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.

Ishayodan olingan ushbu oyatlar Habakkukning Jadvallarida qayta-qayta tilga olingan. Bu yerda men faqat avvalgi ushbu oyatlardan bir-ikki nuqtani olib, joriy muhokamaga qo‘shish uchun qisqacha to‘xtalib o‘tishim kerak. Bu parcha sinovdan o‘ta olmagan bir xalqni ko‘rsatadi, chunki ular “boradilar, va orqaga yiqiladilar, va parchalanadilar, va tuzoqqa ilinadilar, va tutiladilar.” Ular Xudo kimga “o‘rgatish”ga, “bilim” yoki “ta’limot”ni “anglatish”ga urinishi masalasiga oid sinovdan o‘ta olmagan xalq edilar. Bu bilimning ortishini anglashga asoslangan bir sinov edi; shu bois u Doniyorning o‘n ikkinchi bobida donolar bilan fosiqlarni ajratgan ayni o‘sha sinov edi, chunki barcha payg‘ambarlar bir fikrda bo‘lib, dunyoning oxirini ko‘rsatadilar. Doniyor o‘n ikkinchi bobda “donolar” anglaydilar, ammo “fosiqlar” bilimning ortishini anglamaydilar.

The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.

Ishayo kitobidagi ushbu parcha xalqini ular “eshitishni istamagan” “Rabbiyning kalomi” sinovdan o‘tkazdi. Ular rad etgan ayni o‘sha “Rabbiyning kalomi” esa “bilim”ning ortishini “anglash”lariga imkon bergan bo‘lur edi; u Muqaddas Kitobdagi bashoratli tarixlarni qanday qilib to‘g‘ri muvofiqlashtirishni belgilab beradigan qoidadir. Ishayo parchasida yiqiladiganlar, bashoratli tarixni tushunish uchun o‘sha qatorni “bu yerda ozgina, u yerda ozgina” tarzida izlash lozimligini ko‘rsatadigan qoidani rad etdilar. Ular rad etgan va sinovni yuzaga keltirgan Rabbiyning kalomi — bashoratli qatorlarni u yerdan-bu yerdan tanlab olish, so‘ngra tanlab olingan o‘sha bashoratli tarix qatorlaridan birini ayni mavzuga taalluqli boshqa bashoratli tarix qatorlariga parallel qo‘yish usulidir. Shu tarzda qator ustiga qator qo‘yish sa’y-harakatining muvaffaqiyati bashoratni talqin qilishning haqiqiy qoidalarini qo‘llashga bog‘liq. “Qoidalar” bo‘lgan o‘sha tamoyillar ham bir joyga jamlanishi kerak va ular Muqaddas Kitob bo‘ylab bu yerda ham, u yerda ham uchraydi. Ishayoning sinovdan o‘ta olmaydigan bokiralari, esdan chiqarmasliklari kerak bo‘lgan eng asosiy narsani unutganlari uchun muvaffaqiyatsizlikka uchraydilar; u esa shuki, tarix takrorlanadi.

> “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‘rqishimizga hech qanday asos yo‘q, faqat Rabbiy bizni qanday boshqarganini va o‘tgan tariximizdagi Uning ta’limotini unutib qo‘ysakkina bundan mustasno.” Life Sketches, 196.

God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.

Xudo tartibsizlikning muallifi emas, va bu haqiqatning tayanch nuqtalaridan biri shuki, Muqaddas Kitobdagi har bir payg‘ambar ayni bir bashoratli chiziqni ko‘rsatadi. Ularning barchasi bu chiziqdagi mutlaqo bir xil voqealarni ko‘rmaydi, ammo bu har doim dunyoning oxiridagi voqealarning ayni o‘sha bir chizig‘idir. Bu — inoyat muddati yopilishiga olib boradigan voqealar bo‘lib, undan keyin yetti oxirgi balo keladi va bular Masihning Ikkinchi Kelishi bilan yakunlanadi. Bir payg‘ambarning bayoni tarixning o‘sha chizig‘idagi Xudoning sodiq xalqi haqida bo‘lishi mumkin, ammo boshqa bir payg‘ambarning guvohligi Xudoning sadoqatsiz xalqi, yoki Qo‘shma Shtatlar, Vatikan, Birlashgan Millatlar Tashkiloti, yer yuzining savdogarlari yoxud Islom haqida bo‘lishi mumkin, biroq bu har doim ayni o‘sha bir chiziqdir.

Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.

Malakining Ilyos xabari, shuningdek Vahiy kitobining birinchi, o‘n to‘rtinchi va o‘n sakkizinchi boblarida ifodalangan xabarlar hamda Doniyorning o‘n birinchi va o‘n ikkinchi boblaridagi xabar aynan bir xil xabardir. Ularning barchasi bir xil tarixiy chiziqdir, biroq har biri voqeaga o‘ziga xos alohida hissasini qo‘shadi.

What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.

O‘sha maxsus xabar haqida deyarli hamma joyda noto‘g‘ri tushuniladigan narsa shuki, u faqat insoniyatning sinov muddati yakunlanishidan sal oldin Xudoning xalqiga ochib beriladi. Maxsus xabar har doim sinov muddatining tez orada yakunlanishi haqida ogohlantirishini bilgan holda, biz Muqaddas Kitobdagi sinov muddati yakunining, ehtimol, eng ravshan tasvirini ko‘rib chiqamiz.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Nohaq bo‘lgan, bundan keyin ham nohaqlik qilsin; iflos bo‘lgan, bundan keyin ham iflos bo‘lib qolsin; solih bo‘lgan, bundan keyin ham solihlik qilsin; muqaddas bo‘lgan esa, bundan keyin ham muqaddas bo‘lsin. Vahiy 22:11.

Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.

Sinov muddati yakun topganining e’loni yuqoridagi muqaddas joyda o‘n birinchi oyatning so‘zlari bilan bildirilishidan oldin, Vahiy kitobidan Xudoning xizmatkorlariga ochib berilgan maxsus ogohlantiruvchi bashoratli xabar bo‘lishi kerak.

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

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

There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.

Oxirgi yetti balodan sal avval Xudoning xalqi tomonidan tan olinadigan maxsus bir bashoratli xabar bo‘lishi kerak. O‘sha “vaqt yaqin” bo‘lganida, muhrlangan “bu kitobning bashorati” (Vahiy kitobining bashorati) ochilmog‘i lozim. Vahiy kitobida muhrlangan yagona bashorat — yetti momaqaldiroq bashoratidir.

> And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.

> Va men osmondan tushib kelayotgan boshqa bir qudratli farishtani ko‘rdim; u bulutga burkangan edi, boshida esa kamalak bor edi; yuzi go‘yo quyoshdek, oyoqlari esa olov ustunlaridek edi. Uning qo‘lida ochiq bir kichik kitob bor edi; u o‘ng oyog‘ini dengiz ustiga, chap oyog‘ini esa yer ustiga qo‘ydi, Va sher o‘kirgandek baland ovoz bilan qichqirdi; u qichqirganda, yetti momaqaldiroq o‘z ovozlarini chiqardi. Yetti momaqaldiroq o‘z ovozlarini chiqarib bo‘lgach, men yozmoqchi edim; lekin osmondan menga shunday degan bir ovozni eshitdim: “Yetti momaqaldiroq aytgan narsalarni muhrlab qo‘y, ularni yozma.” Vahiy 10:1–4.

Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.

Insoniyat uchun sinov muddati yakunlanishidan sal avval, ya’ni “vaqt yaqin” bo‘lganida, “tez orada sodir bo‘lishi lozim bo‘lgan narsalarni” aniqlab beruvchi Muqaddas Kitobdagi alohida bir haqiqatning muhrdan ochilishi yuz beradi. Vahiyning o‘ninchi bobidagi qudratli farishta sher singari nido qilgan Iso Masihdir.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Yuhannoga ta’lim bergan qudratli farishta Iso Masihning O‘zidan boshqa hech kim emas edi. Uning o‘ng oyog‘ini dengiz ustiga, chap oyog‘ini esa quruqlik ustiga qo‘yishi, buyuk kurashning Shayton bilan kechayotgan yakuniy sahnalarida U qanday vazifani ado etayotganini ko‘rsatadi. Bu holat Uning butun yer yuzasi ustidan oliy qudrati va hokimiyatini bildiradi. Bu kurash asrdan asrga tobora kuchayib, tobora qat’iylashib borgan va zulmat kuchlarining mahorat bilan olib borilgan faoliyati o‘z cho‘qqisiga yetadigan yakuniy sahnalargacha shunday davom etadi. Shayton, yovuz odamlar bilan birlashgan holda, butun dunyoni va haqiqat sevgisini qabul qilmaydigan jamoatlarni aldab qo‘yadi. Ammo qudratli farishta e’tiborni talab qiladi. U baland ovoz bilan qichqiradi. U haqiqatga qarshi turish uchun Shayton bilan birlashganlarga O‘z ovozining qudrati va hokimiyatini namoyon etishi kerak.” The Seventh-day Adventist Bible Commentary, 7-jild, 971.

At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?

Oxir-oqibatda “Shayton” aldaydigan “jamoatlar” “haqiqat”ning sevgisini qabul qilmaganlari uchun aldanadilar. White opa hozirgina ishora qilgan Ikkinchi Salonikaliklardagi parçada “haqiqat” deb tarjima qilingan so‘z ibroniycha “haqiqat” deb tarjima qilingan so‘zdan kelib chiqqan asosiy yunoncha so‘z bo‘lib, u uchta ibroniy harfdan tarkib topgan va Alfa hamda Omegani ifodalaydi. Muqaddas Kitobda birinchi bor tilga olinishi qoidasi bilan bog‘liq bo‘lib, Masihning fe’l-atvorining bir sifatini ifodalovchi haqiqat aynan rad etiladigan va buning oqibatida kuchli adashishni keltirib chiqaradigan haqiqat ekaniga doir biror dalil bormi?

> Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.

> Endi esa, ey birodarlar, Rabbimiz Iso Masihning kelishi va bizning Uning huzuriga jam bo‘lishimiz haqida sizlardan iltijo qilamizki, go‘yo Masihning kuni yaqinlashib qolgan emish, degan ma’noda, na ruh orqali, na so‘z orqali, na go‘yo bizdan chiqqandek bo‘lgan maktub orqali tezda fikringizdan chayqalib ketmanglar va vahimaga tushmanglar. Hech kim sizlarni hech bir yo‘l bilan aldamasin; chunki avval murtadlik kelmaguncha va halokat o‘g‘li bo‘lgan gunoh odami oshkor bo‘lmaguncha, u kun kelmaydi. U qarshilik ko‘rsatuvchi bo‘lib, Xudo deb atalgan yoki sajda qilinadigan har qanday narsadan o‘zini yuqori ko‘taradi; hatto o‘zini Xudo deb ko‘rsatib, Xudoning ma’badida Xudo kabi o‘tiradi. Men hali sizlar bilan bo‘lganimda, bu narsalarni sizlarga aytganimni eslamaysizlarmi? Endi esa, u o‘z vaqtida oshkor bo‘lishi uchun nimaning uni to‘sib turganini bilasizlar. Chunki qonunsizlik siri allaqachon amal qilmoqda; faqat hozir to‘sib turgan zot, yo‘ldan olib tashlanmaguncha, to‘sishda davom etadi. Ana shunda o‘sha yovuz oshkor bo‘ladi; Rabbimiz uni O‘z og‘zining ruhi bilan yo‘q qiladi va O‘z kelishining porlashi bilan halok etadi. Uning kelishi shaytonning amali bo‘yicha har xil qudrat, alomatlar va yolg‘on mo‘jizalar bilan, shuningdek halok bo‘layotganlar orasida nohaqlikning har xil aldamchiliklari bilan bo‘ladi; chunki ular najot topishlari uchun haqiqat sevgisini qabul qilmadilar. Shu sababli Xudo ularga yolg‘onga ishonishlari uchun kuchli adashishni yuboradi; toki haqiqatga ishonmagan, balki nohaqlikdan zavq olganlarning barchasi mahkum bo‘lsin. 2 Salonikaliklarga 2:1–12.

This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.

Fessalonikaliklarga yozilgan maktubdagi ushbu parcha Habakkukning Jadvallarida ko‘p bora ko‘rib chiqilgan, shu bois bu yerda faqat qisqacha izoh beramiz. Opa Uayt “Shaytonning ajoyib amali” deb atagan narsa, Pavlusning “Shaytonning har xil qudrat, alomatlar va yolg‘on mo‘jizalar bilan qiladigan amali”dir. Opa Uayt va Pavlus tomonidan ko‘rsatib berilgan bu aldovchi ish Amerika Qo‘shma Shtatlarida yakshanba qonuni joriy etilgan paytda boshlanadi.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Xudoning qonunini buzgan holda Papalik institutini majburan joriy etuvchi farmon orqali, xalqimiz o‘zini solihlikdan butunlay uzib qo‘yadi. Protestantizm o‘z qo‘lini jarlik osha uzatib, Rim hokimiyatining qo‘lini tutganida, tubsizlik uzra qo‘l cho‘zib, Spiritizm bilan qo‘l ushlashganida, ushbu uch tomonlama ittifoqning ta’siri ostida mamlakatimiz o‘z Konstitutsiyasining protestant va respublika boshqaruvi sifatidagi har bir tamoyilini rad etganida hamda papalik yolg‘onlari va aldovlarini yoyish uchun sharoit yaratganida, shunda biz bilishimiz mumkinki, shaytonning g‘aroyib faoliyati uchun vaqt kelgan va oxirat yaqinlashgan.” Testimonies, 5-jild, 451.

In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”

Thessalonikaliklarga yozilgan ushbu ko‘rib chiqayotgan parchada Pavlus dunyoning oxiridagi papani to‘rtta turli atama bilan tavsiflaydi. Papa “gunoh odami”dir, u “halokat o‘g‘li”dir, u “qabihlik siri” va “o‘sha Yovuz”dir. Pavlus bu to‘rtta nomdan tashqari papaning yana bir necha boshqa xususiyatlarini ham bayon qiladi, chunki u bizga papaning (Pavlus yashagan davr uchun hali kelajakda bo‘lgan zotning) “o‘z vaqtida zohir bo‘lishi”ni ma’lum qiladi.

The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.

Papa “o‘z vaqtida oshkor qilinadi” va eng ravshan Injiliy dalil — garchi bu yagona Injiliy haqiqat bo‘lmasa-da — shundan iboratki, Rim cherkovining papasi Muqaddas Kitob bashoratidagi daxriyol ekanini tasdiqlovchi eng ravshan Injiliy haqiqat Muqaddas Kitobdagi yettita turli va bevosita ishorat bilan belgilab berilganki, ular papalik yer yuzida hukmronlik qiladigan “vaqt”ni, ya’ni insoniyat Qorong‘u asrlar deb ataydigan ayni o‘sha “vaqt”ni aniqlaydi. Muqaddas Kitob papani papalik sifatida shuni takror-takror aniq “vaqt” davrini — 538-yildan 1798-yilgacha — papalik dunyo ustidan hukmronlik qiladigan davrni ko‘rsatish orqali ochib beradi. Pavlus uning o‘z vaqtida oshkor qilinishini aytgan edi.

Paul also identifies that it is the pope that “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.

Pavlus, shuningdek, “qarshilik qiladigan va Xudo deb atalgan yoki sajda qilinadigan hamma narsadan o‘zini yuqori ko‘taradigan; shunday qilib, u xuddi Xudodek Xudoning ma’badida o‘tirib, o‘zini Xudo ekanini ko‘rsatadigan” shaxs aynan papa ekanini ham ko‘rsatadi. Bu, boshqa jihatlar qatorida, Muqaddas Kitob bashoratidagi daxriyomasih diniy timsol ekanini anglatadi. U Gitler ham emas, Iskandar Zulqarnayn ham emas. Bu papa shaxsini aniqlashni yanada toraytiradi, chunki u shunchaki diniy zolim emas, balki o‘zini Xudoning ma’badi ichida deb da’vo qiladigan diniy zolimdir. Daxriyomasih o‘zini xristian cherkovi ichida o‘tirgan deb da’vo qiladi.

According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:

Pavlus va Doniyorning so‘zlariga ko‘ra, papa o‘zining e’tirof etilgan xristian cherkovida bo‘lganida, Xudoning taxtiga o‘tirmoqni va hamma narsadan yuqori ko‘tarilmoqni istagan Shaytonning fe’l-atvorini namoyon etadi. Men Pavlus va Doniyor deyman, chunki Muqaddas Kitob sharhlovchilarining aksariyati Pavlus papaning xususiyatlaridan biri uning mutlaq narsisist ekanini ko‘rsatganida, Pavlus shunchaki Doniyor kitobining o‘n birinchi bobida Doniyorning papa haqidagi tavsifidan iqtibos keltirganini tan oladilar; o‘sha yerda Doniyor shunday deb qayd etadi:

> “And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> “Shoh o‘z irodasiga ko‘ra ish tutadi; u o‘zini yuksaltiradi va har bir xudodan o‘zini ulug‘laydi, xudolar Xudosiga qarshi ajoyib narsalarni gapiradi va g‘azab nihoyasiga yetguncha ravnaq topadi; chunki belgilab qo‘yilgan narsa bajo bo‘ladi. Doniyor 11:36.”

When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is the pope who “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”

Pavlus papaning narsissistik fe’l-atvoriga murojaat qilganda, Doniyorning oyatini mazmunan keltiradi va “har bir xudo deb atalgan yoki sajda qilinadigan narsadan yuqori turib, o‘zini ulardan ustun qo‘yadigan; hatto o‘zini Xudo qilib ko‘rsatib, Xudoning ma’badida Xudoday o‘tiradigan” aynan papa ekanini aytadi. Doniyordagi papaning xarakterini aniqlab beradigan oyat, shuningdek, papalik daxrisoch ekanini “oshkor etish” uchun belgilangan “vaqt”ga ham ishora qiladi, chunki unda papalik “g‘azab tamom bo‘lguncha” “ravnaq topishi” aytiladi.

The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.

“Gʻazab” 1798-yilda nihoyasiga yetdi, shuning uchun Daniel bu oyatda (garchi bu Daniel va Vahiy kitoblarida 1260 yillik tarix tilga olingan yetti bevosita o‘rinlardan biri bo‘lmasa-da), baribir to‘g‘ridan-to‘g‘ri papalik hokimiyatini aniqlab beradi va Yuhanno aytganidek, u 1798-yilda “o‘limli yara” olganini ko‘rsatadi. Shunday qilib, bu oyat papalik hukmronligi davrining tugashini ko‘rsatadi, biroq bu hukmronlikning davomiyligini ko‘rsatmaydi.

In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.

Mazkur parchada Pavlus, shuningdek, milodiy 538-yilda papalikning dunyo ustidan hukmronlikni qo‘lga kiritishiga to‘sqinlik qiladigan bir kuchni ham ko‘rsatib beradi; u, o‘zi maktub yozayotgan Salonikaliklar bu muayyan haqiqatni allaqachon bilishlarini aytadi. U shunday savolni ko‘taradi: “Men hali sizlar bilan bo‘lganimda, bu narsalarni sizlarga aytganimni eslamaysizlarmi?” U ularga, papalik “o‘z vaqtida namoyon bo‘lgunicha” uni “ushlab turgan narsa”ni (ya’ni jilovlab turgan kuchni) allaqachon bilishlarini eslatadi. Papalikning dunyo ustidan hukmronlikni qo‘lga kiritishidan oldin turgan va bunga to‘sqinlik qilgan kuch, Pavlus ushbu maktubni yozgan paytda dunyoni boshqarib turgan kuch edi. Bu majusiy Rim edi. Pavlus, papalikning dunyo ustidan hukmronlikni qo‘lga kiritishi uchun majusiy Rim “yo‘ldan olinishi” kerakligini yozgan.

It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.

Aynan mana shu tushuncha Uilyam Millerni Doniyor kitobida “kundalik” sifatida ramziy ifodalangan kuch butparast Rim ekanini anglashga olib keldi. Adventizm shuni tan oladiki, tuzilma, va shuning uchun Uilyam Millerning barcha bashoratga oid tushunchalari, uning Doniyor va Vahiy kitoblarini qanday tushunganiga asoslangan bo‘lib, bu ikki kitob butparast Rim va papalik Rimi bo‘lgan ikki vayron qiluvchi kuch haqida so‘z yuritadi. Salonikaliklarga yozilgan maktubdagi parchada Miller, allaqachon bilgan holda (o‘z davridagi har bir protestant bilgani kabi, papa daxriy Masihga qarshi kuch — antixrist ekanini); butparast Rim papalik hukmronligidan oldin kelgan tarixiy kuch ekanini va Pavlus papalik yer yuzining taxtiga ko‘tarilishidan avval butparast Rim olib tashlanishi kerakligini aytganini anglagach, buni Doniyor kitobi va “kundalik” bilan bog‘ladi; u yerda “kundalik” papalik dunyo ustidan nazoratni qo‘lga olishidan oldin “olib tashlanishi” kerakligi uch marta tilga olinadi. Pavlusning guvohligi Millerga butparast Rim Doniyorning “kundalik”i ekanini ko‘rishga imkon berdi, va shundan so‘ng u Doniyorning ikki vayron qiluvchi kuchi butparast va papalik Rim ekanini anglay oldi. Bu haqiqat Millerchilar harakatining poydevorini tashkil etadi. Adventizm bugun, shubhasiz, Millerning ishini rad etadi, biroq ular hanuz Doniyordagi “kundalik” haqidagi tushunchasini Miller qanday rivojlantirganiga oid ushbu umumiy bayon Pavlusning papalik hokimiyatining yuksalishini, u olib tashlanmagunicha, “to‘sib turgan” deb aytgan kuch butparast Rim bo‘lganini, bu mavzularda Millerning fikrlashini to‘g‘ri tahlil qilish ekanini tushunadilar.

With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.

Doniyor kitobidagi “kundalik” haqidagi haqiqat papalik Rim podsholigidan oldin kelgan butparast Rimning ramzi ekanini, Doniyor esa papalik Rimni vayronagarchilik jirkanchligi sifatida tasvirlaganini anglagach, Miller Muqaddas Kitob bashoratidagi podsholiklar bilan bog‘liq bashoratli vaqtlarni taniy oldi; va bu tushunchalar uning ongida ochilar ekan, u Adventizm poydevorlarini tashkil etadigan bir qator haqiqatlarni jamladi. O‘sha haqiqatlar 1843 va 1850 yillardagi kashshof jadvallarning ikki lavhasida muhrlanib qoldi. O‘sha haqiqatlar Adventizmning poydevoridir va ular “vaqt”ni tan olish asosida qurilgan edi. Poydevorlar qachon qo‘yilganining tarixi Habakkukning Lavhalaridagi asosiy muhokamalardan biridir.

What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).

Habakkukning Jadvallarida ko‘rsatib o‘tilmagan narsa shuki, vaqtga asoslangan poydevorlar shunday bir tuzilmani hosil qildiki, u oxirgi avlodga poydevorlar sifatida ifodalangan haqiqatlar borligini anglash uchun zarur bo‘lgan ko‘rinishni taqdim etadi. Birinchi haqiqat poydevorga qo‘yilgan eng birinchi toshning o‘zi edi, biroq Doniyor kitobidagi “kundalik” Millerning birinchi haqiqatı emas edi. Miller qurish uchun ko‘tarilgan poydevordagi birinchi toshga aylanishi kerak bo‘lgan haqiqat Levilar yigirma oltinchi bobdagi “yetti vaqt” edi, ammo “kundalik” haqiqatisiz Miller birinchi farishta xabarini taqdim etish uchun tan olishi zarur bo‘lgan bashorat tuzilmasini anglamagan bo‘lar edi. Uning tuzilmasi bashoratni vayron qiluvchi ikki qudrat nuqtai nazaridan joylashtirish edi. Miller ajdaho (butparast Rim) va hayvonga (papalik) murojaat qilayotgan edi. Uchinchi farishta esa ajdaho (Birlashgan Millatlar Tashkiloti), hayvon (papalik) va soxta payg‘ambarga (Qo‘shma Shtatlar) murojaat qiladi.

If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.

Agar bir kishi Millerchilar tomonidan ikki muqaddas kashshof jadvalda bayon etilgan barcha vaqtga oid bashoratlarni — ayrimlarini emas, balki barchasini — qabul qilsa, u o‘sha haqiqatlarni shaxsan tekshirishi lozim bo‘ladi. Agar ularni hech qachon sinchiklab ko‘rmagan bo‘lsangiz, qanday qilib qabul qilishingiz mumkin? Agar asosiy haqiqatlarni tekshirayotgan o‘sha kishilar bu haqiqatlarni sinab ko‘rishni o‘zlarining shaxsiy mas’uliyati deb bilsalar va shundan keyin o‘sha haqiqatlarning barchasini qabul qilsalar, unda ular qum ustiga emas, balki Qoya ustiga qurgan bo‘ladilar.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Xudoning Sion devorlari ustida qo‘riqchi bo‘lib turganlari xalq oldidagi xavf-xatarlarni oldindan ko‘ra oladigan kishilar bo‘lsin,—haqiqat bilan xatoni, solihlik bilan nohaqlikni ajrata oladigan kishilar bo‘lsin.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Ogohlantirish keldi: 1842, 1843 va 1844-yillarda xabar kelganidan buyon biz qurib kelayotgan imon poydevorini buzadigan hech narsaning kirib kelishiga yo‘l qo‘yilmasin. Men bu xabarning ichida edim, va o‘shandan beri Xudo bizga bergan nurga sodiq holda dunyo qarshisida turibman. Biz kundan-kunga Rabbimizni sidqidildan ibodat bilan izlab, nur so‘raganimizda oyoqlarimiz qo‘yilgan minbardan oyog‘imizni olish niyatida emasmiz. Men Xudo menga bergan nurni tark eta olaman, deb o‘ylaysizmi? U Abadiy Qoya kabi bo‘lishi kerak. U menga berilganidan beri meni yo‘llab kelmoqda.” Review and Herald, 1903-yil 14-aprel.

In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.

Eshituvchilar Millerchilar tarixidagi vaqtga oid bashoratlarni tahlil qila olishlari uchun, vaqtga oid bashoratlar bilan ifodalangan tarixiy davrlarni ko‘rib chiqish amali talab etiladi. Bu voqealarni vaqt chizig‘i ustida tasvirlash ishini anglatadi. Bashoratni o‘rganuvchi talaba, Millerchilar tomonidan Muqaddas Kitobdan aniqlangan va keyinchalik tarixiy yozuv bilan tasdiqlangan ushbu bashoratli davrlarni ko‘rib chiqadigan tadqiqot darajasiga yetganida, u vaqtga oid bashoratning boshidagi tarix ramziy tarzda ayni o‘sha bashoratning oxiridagi tarixning timsoli ekanini anglash holatida bo‘ladi. Ana shu nuqtayi nazardan talaba tarix takrorlanishini o‘rganishi kerak. Bu tushuncha qaror topgach, u Iso oxirni boshlanish orqali tasvirlashini ham ko‘rishi lozim.

And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.

Dunyoning oxirini “ma’bad qurilishi” sifatida tasvirlaydigan bashoratli bashoratlar qatoridan talaba shuni bilishi kerakki, poydevor ustiga qurilgan ma’badga qo‘yiladigan yakuniy cho‘qqi toshi ham bor. U Miller orqali ochib berilgan ma’bad poydevori (u Iso Masihni ifodalaydi, chunki Iso Masihdan boshqa qo‘yilishi mumkin bo‘lgan hech qanday poydevor yo‘q) bashoratli vaqt ustiga qurilgan poydevor ekanini tushunib yetishi lozim. Iso oxirni boshlanish orqali tasvirlagani uchun, talaba shuni ham ko‘rishi kerakki, ma’baddagi cho‘qqi tosh, ya’ni yakuniy tosh — poydevorga parallel bo‘lishi kerak. Miller uchun ma’badning poydevori bashoratli vaqt edi, ammo shunga qaramay, o‘sha poydevor Iso Masih edi.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:10, 11.

> Menga berilgan Xudoning inoyatiga ko‘ra, men dono bosh me’mor kabi poydevorni qo‘ydim, boshqasi esa uning ustiga qurmoqda. Ammo har kim uning ustiga qanday qurayotganiga ehtiyot bo‘lsin. Chunki qo‘yilgan poydevordan, ya’ni Iso Masihdan boshqa hech kim boshqa poydevor qo‘ya olmaydi. 1 Korinfliklarga 3:10, 11.

Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.

Pavlus o‘z xizmatini poydevori yoki boshlanishini o‘zi qo‘ygan bir ma’badni barpo etish deb ta’riflamoqda. U g‘ayriyahudiylarga yuborilgan havoriy edi va masihiy jamoatning poydevorini qo‘yishda undan foydalanildi. Xuddi shu parchada Pavlus, shuningdek, bizning badanlarimiz Muqaddas Ruhning ma’badi ekanini ham ta’kidlaydi. Bundan tashqari, Sulaymonning ma’badi va sahrodagi muqaddas chodir ham bor bo‘lib, ularning barchasi poydevorga ega va ularning hammasi Iso Masih sifatida ifodalanadi. Miller orqali barpo etilgan poydevor Adventizm ma’badi edi, va o‘sha ma’badning poydevori, shubhasiz, Iso Masihdir, biroq bundan ham aniqrog‘i, u ruhiy va bashoratli materiallar bilan qurilgan ma’baddir.

The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.

Demak, tamal toshi ham Iso Masihning O‘zi bo‘lishi kerak, ammo tamal toshi, shuningdek, bosh bir payg‘ambarlik qoidasini ham o‘z ichiga olishi lozim, chunki Millerga qoidalar majmuasi berilgan edi; unda millerchilar uchun bosh qoida bo‘lgan “bir kun — bir yil” tamoyili mavjud edi. O‘sha qoidasiz vaqtga oid payg‘ambarlik e’tirof etilmaydi va demak, poydevor ham bo‘lmaydi. Oxirida ham Iso Masihni (Poydevorni) ifodalaydigan, Iso Masihning Vahiyini qaror toptiradigan qoidalar majmuasi ichidagi bosh qoida sifatida xizmat qiladigan muqobil bir moslik bo‘lishi kerak. Bu qoida, albatta, “birinchi eslatilish” qoidasidir; u Masihning fe’l-atvoridagi, oxirini boshidan ayon qiladigan sifatni ifodalaydi.

In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:

2 Salonikaliklarga maktubda najot topishlari uchun haqiqatning sevgisini qabul qilmaganlar, Eski Ahdda “haqiqat” deb tarjima qilingan, uch harfli ibroniy so‘zdan kelib chiqqan yunoncha so‘z bilan ifodalangan haqiqatni rad etdilar. Yolg‘onga ishonganlari uchun kuchli adashuvni qabul qiladigan guruh, ikki muqaddas jadvalda aks ettirilganidek, eski yo‘llarga, Adventizmning poydevorlariga qaytishni rad etdi. Shunday qilib, bir muncha vaqtdan beri ko‘rib chiqayotganimiz parchada shunday deyiladi:

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Yuhannoga ta’lim bergan qudratli farishta Iso Masihning O‘zidan boshqa hech kim emas edi. Uning o‘ng oyog‘ini dengiz ustiga, chap oyog‘ini esa quruqlik ustiga qo‘yishi, buyuk qarama-qarshilikning Shayton bilan bo‘ladigan yakuniy manzaralarida U qanday vazifani bajarayotganini ko‘rsatadi. Bu holat Uning butun yer yuzasi ustidan oliy qudrati va hokimiyatini bildiradi. Qarama-qarshilik asrdan asrga kuchayib, tobora qat’iy tus olib bordi va zulmat kuchlarining ustalik bilan olib borilayotgan faoliyati o‘z cho‘qqisiga yetadigan yakuniy manzaralargacha shunday davom etadi. Shayton, yovuz odamlar bilan birlashgan holda, haqiqat sevgisini qabul qilmagan butun dunyoni va jamoatlarni aldaydi. Ammo qudratli farishta e’tibor talab qiladi. U baland ovoz bilan faryod qiladi. U haqiqatga qarshi turish uchun Shayton bilan birlashganlarga O‘z ovozining qudrati va hokimiyatini namoyon etishi kerak.” The Seventh-day Adventist Bible Commentary, 7-jild, 971.

In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.

Ushbu avvalgi parchadagi “haqiqatning sevgisini qabul qilmagan jamoatlar” — Amos 8:12 da aytilishicha, allaqachon juda kech bo‘lganda, Xudoning yakuniy ogohlantirish xabarini izlay boshlaydigan Doniyor va Matto kitoblaridagi yovuz va nodon bokiralardir. Juda kech bo‘lganining sababi shundaki, ular adventizmning poydevorlariga doir yolg‘onga ishondilar. Adventizm bu yolg‘onni ilk bor 1863 yilda singdira boshladi, va shundan keyin esa yo‘l faqat tobora tanazzul sari ketdi.

What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.

Men hozir yozmoqchi bo‘lgan narsa, chamamda, butunlay sub’ektivdir; ammo 1863 yildan beri Adventizmga qanday yangi payg‘ambarlik nuri kiritildi? Ellen White Jones va Waggonerlarning 1888-yildagi xabari haqida shunday deydi: bu — u yillar davomida taqdim etib kelgan xabarning o‘zi edi. Ularning xabari 1888-yilda Adventizmga yangi va larzaga soluvchi bo‘lib tuyulgan bo‘lishi mumkin, biroq bu yangilik va bu larza yangi bir xabar tufayli emas, balki 1863 yildan beri Xudoning xalqi ustiga cho‘ka boshlagan bir ko‘rlik tufayli yuzaga kelgan edi.

Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?

Ellen White 1863-yildan oldin Adventizmni Laodikiya holatida deb ko‘rsatgan edi; demak, Laodikiyaning ko‘rligi 1863-yildan oldin ham allaqachon Adventizmga bostirib kirayotgan edi. Ammo 1863-yilda jamoat Miller kashf etgan ilk “vaqt bashorati” bo‘lgan Levilar 26 dagi “yetti vaqt” haqidagi haqiqatni rasman chetga surib qo‘ydi. 1863-yildan buyon Adventizmda yuzaga chiqqan biror bashoratli nur bo‘lmagan! Nima o‘zgardi?

The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…

Ma’bad poydevorining payg‘ambarlik vaqtiga qurilgan va Iso Masihni ifodalagan eng birinchi toshi 1863-yilda Adventizm tomonidan chetga surib qo‘yildi. Miller tomonidan ma’bad poydevoriga qo‘yilgan, Masih tomonidan Doniyorda O‘zini Palmoniy — “ajoyib sanovchi” sifatida namoyon etgan tarzda taqdim etilgan vaqtga asoslangan birinchi tosh rad etilib, chetga surib qo‘yildi. Miller kashf etgan eng birinchi tosh…

> “In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:

> «Rad etilgan tosh haqidagi bashoratni keltirar ekan, Masih Isroil tarixidagi haqiqiy bir voqeaga ishora qildi. Bu hodisa birinchi ma’badning qurilishi bilan bog‘liq edi. U Masihning birinchi kelishi davrida alohida bir tatbiqqa ega bo‘lgan va yahudiylarga alohida kuch bilan ta’sir etishi kerak bo‘lgan bo‘lsa-da, u biz uchun ham bir saboqdir. Sulaymon ma’badi bunyod etilayotgan paytda, devorlar va poydevor uchun mo‘ljallangan ulkan toshlar tosh qaziladigan joyning o‘zidayoq to‘la tayyorlab qo‘yilgan edi; ular qurilish joyiga keltirilgach, ularga biror asbob ishlatilmasligi kerak edi; ishchilarning vazifasi faqat ularni o‘z o‘rniga qo‘yishdan iborat edi. Poydevorda foydalanish uchun g‘ayrioddiy kattalikdagi va o‘ziga xos shakldagi bir tosh keltirilgan edi; ammo ishchilar unga hech qanday joy topa olmadilar va uni qabul qilmadilar. U yo‘lda ishlatilmay yotgani uchun ularga malol kelardi. U uzoq vaqt rad etilgan tosh bo‘lib qoldi. Ammo quruvchilar burchak toshini qo‘yish vaqtiga kelganlarida, ular ancha uzoq vaqt davomida o‘sha alohida o‘rinni egallab, uning ustiga tushadigan ulkan og‘irlikni ko‘tara oladigan, yetarli kattalik va mustahkamlikka ega hamda tegishli shakldagi bir toshni izladilar. Agar ular bu muhim o‘rin uchun nodonlarcha tanlov qilsalar, butun binoning xavfsizligi xavf ostida qolardi. Ular quyosh, sovuq va bo‘ronning ta’siriga bardosh bera oladigan bir toshni topishlari kerak edi. Turli vaqtlarda bir necha tosh tanlangan edi, ammo ulkan og‘irliklar bosimi ostida ular parcha-parcha bo‘lib ketgan edi. Boshqalari esa ob-havodagi keskin o‘zgarishlar sinoviga chiday olmadi. Nihoyat, uzoq vaqt rad etib kelinayotgan o‘sha toshga e’tibor qaratildi. U havoga, quyoshga va bo‘ronga duchor bo‘lgan, ammo unda hatto eng kichik yoriq ham paydo bo‘lmagan edi. Quruvchilar bu toshni tekshirdilar. U bitta sinovdan tashqari barcha sinovlarga bardosh bergan edi. Agar u qattiq bosim sinoviga ham dosh bera olsa, uni burchak toshi sifatida qabul qilishga qaror qildilar. Sinov o‘tkazildi. Tosh qabul qilindi, unga belgilangan o‘ringa olib kelindi va aynan mos tushgani ma’lum bo‘ldi. Bashoratli vahiyda Ishayoga bu tosh Masihning ramzi ekani ko‘rsatildi. U shunday deydi:»

> “‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.

> “‘Lashkarlar Egasi bo‘lgan Rabbiyning O‘zini muqaddas deb biling; U sizning qo‘rquvingiz bo‘lsin, U sizning dahshatingiz bo‘lsin. Va U muqaddas maskan bo‘ladi; ammo Isroilning ikkala xonadoni uchun qoqilish toshi va xafa bo‘lish qoyasi, Quddus aholisiga esa tuzoq va qopqon bo‘ladi. Va ularning orasidan ko‘plar qoqilib yiqiladilar, sinadilar, tuzoqqa ilinadilar va qo‘lga tushadilar.’ Payg‘ambar bashoratli vahiyda birinchi kelishga olib borilib, Masih Sulaymon ma’badidagi bosh tamal toshiga qilingan muomala ramziy tarzda ko‘rsatgan sinovlar va imtihonlarni boshidan kechirishi lozimligi unga ko‘rsatildi. ‘Shuning uchun Egamiz Rabbiy shunday deydi: Mana, Men Siyonda poydevor uchun bir toshni, sinalgan toshni, qimmatbaho burchak tamal toshini, ishonchli poydevorni qo‘yaman; imon keltirgan kishi shoshilmaydi.’ Ishayo 8:13–15; 28:16.”

> “In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.

> “Cheksiz hikmatda Xudo poydevor toshini tanladi va uni O‘zi qo‘ydi. U uni «mustahkam poydevor» deb atadi. Butun dunyo o‘z yuklari va qayg‘ularini uning ustiga qo‘yishi mumkin; u bularning barchasiga bardosh bera oladi. To‘liq xavfsizlik bilan ular uning ustiga qura oladilar. Masih «sinovdan o‘tgan tosh»dir. Unga ishonganlarni U hech qachon umidsizlikka tushirmaydi. U har bir sinovga bardosh bergan. U Odamning aybining bosimini va uning zurriyotining aybini ham ko‘targan hamda yovuzlik kuchlari ustidan ortig‘i bilan g‘olib bo‘lib chiqqan. U tavba qiluvchi har bir gunohkor tomonidan Uning zimmasiga yuklangan yuklarni ko‘targan. Aybdor yurak Masihda yengillik topgan. U ishonchli poydevordir. Uni o‘z tayanchi qilganlarning barchasi mutlaq xavfsizlikda orom topadilar.”

> “In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:

> “Ishayo payg‘ambarning bashoratida Masih ham ishonchli poydevor, ham qoqinish toshi deb e’lon qilinadi. Muqaddas Ruh ilhomi bilan yozgan havoriy Butrus Masih kimlar uchun poydevor toshi, kimlar uchun esa haqorat qoyasi ekanini ravshan ko‘rsatadi:

> “‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.

> “‘Agar sizlar Rabbiy marhamatli ekanini totib ko‘rgan bo‘lsangiz. Uning oldiga kelinglar; U tirik toshdir, odamlar tomonidan rad etilgan bo‘lsa-da, lekin Xudo tomonidan tanlangan va qadrli. Sizlar ham tirik toshlar sifatida ruhiy uy, muqaddas ruhoniylik bo‘lib bunyod etilmoqdasizlar, toki Iso Masih orqali Xudoga maqbul bo‘lgan ruhiy qurbonliklarni taqdim etasizlar. Shuning uchun ham Muqaddas Yozuvda shunday deyilgandir: Mana, Men Sionga tanlangan, qadrli bosh tamal toshini qo‘yayapman; va Unga ishongan kishi aslo sharmanda bo‘lmaydi. Demak, sizlar — imon keltirganlar uchun U qadrli; ammo itoatsizlar uchun esa, quruvchilar rad etgan tosh burchakning bosh toshi bo‘ldi, ham qoqinish toshi, ham vasvasa qoyasi bo‘ldi; ular Kalomga qoqinadilar, chunki itoatsizdirlar.’ 1 Butrus 2:3–8.”

> “To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.

> “Ishonganlar uchun Masih ishonchli poydevordir. Bular Qoya ustiga yiqilib, parcha-parcha bo‘ladiganlardir. Bu yerda Masihga bo‘ysunish va Unga bo‘lgan imon tasvirlangan. Qoya ustiga yiqilib, parcha-parcha bo‘lish — o‘z-o‘zini oqlashimizdan voz kechib, go‘dakning kamtarligi bilan Masihning oldiga kelish, gunohlarimizdan tavba qilish va Uning kechiruvchi sevgisiga ishonish demakdir. Shuningdek, biz poydevorimiz sifatida Masihning ustiga aynan imon va itoat orqali quramiz.”

> “Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.

> “Ushbu tirik tosh ustiga yahudiylar ham, g‘ayriyahudiylar ham birday bino qura oladilar. Bu — biz ishonch bilan qura oladigan yagona poydevordir. U hamma uchun yetarlicha keng va butun dunyoning vazni hamda yukini ko‘tara oladigan darajada mustahkamdir. Va tirik tosh bo‘lgan Masih bilan bog‘lanish orqali, bu poydevor ustiga qurganlarning barchasi tirik toshlarga aylanadilar. Ko‘p kishilar o‘z sa’y-harakatlari bilan yo‘niladi, sayqallanadi va bezatiladi; ammo ular Masih bilan bog‘lanmaganlari uchun “tirik toshlar” bo‘la olmaydilar. Bu bog‘lanishsiz hech kim najot topa olmaydi. Ichimizda Masihning hayoti bo‘lmasa, vasvasa bo‘ronlariga bardosh bera olmaymiz. Bizning abadiy xavfsizligimiz mustahkam poydevor ustiga qurishimizga bog‘liq. Bugun ko‘pchilik sinovdan o‘tmagan poydevorlar ustiga qurmoqda. Yomg‘ir yog‘ganda, bo‘ron quturganda va toshqinlar kelganda, ularning uyi qulaydi, chunki u abadiy Qoya — bosh tamal toshi bo‘lgan Iso Masih ustiga qurilmagan.”

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: … He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> “‘Kalomga qoqiladigan, itoatsiz bo‘lganlar uchun’ Masih qoqinish toshidir. Ammo ‘binokorlar rad etgan o‘sha toshning o‘zi burchakning bosh toshi bo‘ldi.’ Rad etilgan tosh singari, Masih ham O‘zining yerdagi xizmatida mensimaslik va haqoratni boshdan kechirgan edi. U ‘odamlar tomonidan nafratlangan va rad etilgan; dardlar odami, qayg‘u bilan tanish edi: … U nafratlangan edi, va biz Uni pisand qilmadik.’ Ishayo 53:3. Ammo U ulug‘lanadigan vaqt yaqin edi. O‘liklar orasidan tirilishi orqali U ‘qudrat bilan Xudoning O‘g‘li’ deb e’lon qilinishi kerak edi. Rimliklarga 1:4. Uning ikkinchi kelishida U osmonu yerning Rabbi sifatida namoyon bo‘ladi. Hozir Uni xochga mixlamoqchi bo‘lganlar Uning ulug‘vorligini tan oladilar. Koinot oldida rad etilgan tosh burchakning bosh toshiga aylanadi.”

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Va u kimning ustiga tushsa, uni kukunga aylantirib yuboradi.” Masihni rad etgan xalq tez orada o‘z shahrining va o‘z millatining vayron qilinganini ko‘rishi kerak edi. Ularning shon-shuhrati chilparchin bo‘lib, shamol oldidagi changdek sochilib ketardi. Xo‘sh, yahudiylarni nima halok qildi? Agar ular o‘sha Qoya ustiga qurganlarida, u ularning omonligi bo‘lar edi. Ularni halok qilgan narsa — mensilmagan Xudoning ezguligi, rad etilgan solihlik, pisand qilinmagan rahm-shafqat edi. Insonlar o‘zlarini Xudoga qarshi qo‘ydilar, va ularning najoti bo‘lishi kerak bo‘lgan hamma narsa ularning halokatiga aylantirildi. Xudo hayot uchun belgilagan barcha narsani ular o‘zlari uchun o‘lim deb topdilar. Yahudiylarning Masihni xochga mixlashida Quddusning vayron bo‘lishi mujassam edi. Kalvariyada to‘kilgan qon ularni bu dunyo uchun ham, kelajak dunyo uchun ham halokatga g‘arq etgan og‘irlik bo‘ldi. Xudoning inoyatini rad etuvchilar ustiga hukm tushadigan buyuk oxirgi kunda ham shunday bo‘ladi. Ular uchun qoqinish qoyasi bo‘lgan Masih o‘shanda ularga qasos oluvchi tog‘ kabi namoyon bo‘ladi. Uning yuzining ulug‘vorligi — solihlar uchun hayot bo‘lsa, fosiqlar uchun yondiruvchi olov bo‘ladi. Rad etilgan sevgi, mensilmagan inoyat tufayli gunohkor halok bo‘ladi.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” Desire of Ages, 597–600.

> “Ko‘plab misollar va takror-takror berilgan ogohlantirishlar orqali Iso Xudoning O‘g‘lini rad etishning yahudiylar uchun qanday oqibatlarga olib kelishini ko‘rsatdi. Bu so‘zlarda U har bir davrda Uni o‘z Najotkori sifatida qabul qilishdan bosh tortadiganlarning barchasiga murojaat qilayotgan edi. Har bir ogohlantirish ular uchundir. Tahqirlangan ma’bad, itoatsiz o‘g‘il, soxta bog‘bonlar, nafrat bilan qaragan quruvchilar — bularning barchasi har bir gunohkorning tajribasida o‘z muqobiliga ega. Agar u tavba qilmasa, ular oldindan ko‘rsatgan halokat uning ham qismati bo‘ladi.” The Desire of Ages, 597–600.

We will continue this in the next article.

Biz buni keyingi maqolada davom ettiramiz.

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