In the last article we noted that inspiration identified that the Jews “sealed their rejection” of the gospel at the cross, and then confirmed their rejection again at the stoning of Stephen. How can this be? Of course, the rejection of the gospel by the quibbling Jews of that history was accomplished progressively. They had already been passed by at His birth. Christ’s birth to the stoning of Stephen illustrates a progressive rejection of the gospel.
So‘nggi maqolada ilhom yahudiylar xochda xushxabarni rad etishlarini “muhrlaganini”, so‘ng esa Istefonning toshbo‘ron qilinishida bu rad etishni yana tasdiqlaganini ko‘rsatganini qayd etgan edik. Bu qanday bo‘lishi mumkin? Albatta, o‘sha tarixdagi bahslashuvchan yahudiylarning xushxabarni rad etishi bosqichma-bosqich amalga oshgan edi. Ular allaqachon Uning tug‘ilishidayoq chetlab o‘tilgan edilar. Masihning tug‘ilishidan Istefonning toshbo‘ron qilinishigacha bo‘lgan davr xushxabarni bosqichma-bosqich rad etishni tasvirlaydi.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.
“Odamlar buni bilmaydilar, ammo bu xabar osmonni quvonchga to‘ldiradi. Nur olamidagi muqaddas mavjudotlar yanada chuqurroq va nozikroq qiziqish bilan yerga tortiladilar. Uning huzuri tufayli butun dunyo yanada yorug‘roqdir. Baytlahm tepaliklari uzra son-sanoqsiz farishtalar to‘plangan. Ular xushxabarni dunyoga e’lon qilish uchun beriladigan ishorani kutadilar. Agar Isroildagi rahbarlar o‘zlariga ishonib topshirilgan vazifaga sodiq bo‘lganlarida edi, ular Iso tug‘ilganini xabar qilish quvonchiga sherik bo‘lishlari mumkin edi. Ammo endi ular chetlab o‘tilganlar.” Asrlar Istagi, 47.
From the birth of Jesus to the death of Stephen the progressive rejection of the gospel by ancient Israel is illustrated. Acknowledging the Jews rejection of Christ as progressive allows an identification of “sealing their rejection,” at both the cross, where the veil of the temple was rent, and at Stephen’s death. The rending of the veil was a symbol that they were no longer God’s covenant people, and when Stephen was stoned, Stephen saw Jesus standing on the right hand of God, which in Daniel chapter twelve, verse one is a symbol of the close of probation. The destruction of Jerusalem is also a symbol of the close of probation.
Isoning tug‘ilishidan to Stefanning o‘limigacha bo‘lgan davrda qadimgi Isroilning xushxabarni tobora rad etib borishi tasvirlangan. Yahudiylarning Masihni rad etishini bosqichma-bosqich kechgan deb tan olish, ularning “rad etishlarini muhrlash”ni ham xochda — ma’bad pardasi yirtilgan paytda, ham Stefanning o‘limida — aniqlash imkonini beradi. Pardaning yirtilishi ularning endi Xudoning ahd xalqi emasligining ramzi edi, va Stefan toshbo‘ron qilinganda, u Isoni Xudoning o‘ng tomonida turgan holda ko‘rdi; bu esa Doniyor kitobining o‘n ikkinchi bobi, birinchi oyatida sinov muddatining yopilishining ramzidir. Quddusning vayron qilinishi ham sinov muddatining yopilishining ramzidir.
“The retribution to come upon Jerusalem could be delayed only a short time; and as Christ’s eye rested upon the doomed city, he saw not merely its destruction, but the destruction of a world. He saw that as Jerusalem was given up to destruction, so the world will be given up to its doom. He saw the retribution that will be visited on the adversaries of God. The scenes that were transacted at the destruction of Jerusalem will be repeated at the great and terrible day of the Lord, but in a more fearful manner.” Review and Herald, December 7, 1897.
“Quddus ustiga keladigan jazo faqat qisqa bir muddatga kechiktirilishi mumkin edi; va Masihning nigohi halokatga mahkum bo‘lgan shahar ustida to‘xtar ekan, U nafaqat uning vayron bo‘lishini, balki bir dunyoning halokatini ham ko‘rdi. U Quddus halokatga topshirilgani kabi, dunyo ham o‘z mahviga topshirilishini ko‘rdi. U Xudoning dushmanlari ustiga tushadigan jazoni ko‘rdi. Quddusning vayron bo‘lishi chog‘ida yuz bergan manzaralar Rabbiyning buyuk va dahshatli kunida yana takrorlanadi, ammo yanada qo‘rqinchliroq tarzda.” Review and Herald, 1897-yil 7-dekabr.
It was only God’s mercy that prevented Jerusalem from being destroyed at the cross.
Quddusning xochda halok etilishidan faqat Xudoning rahm-shafqati saqlab qoldi.
“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.” The Desire of Ages, 600.
“Yahudiylarning Masihni xochga mixlashlarida Quddusning vayron bo‘lishi mujassam edi. Qalvariyada to‘kilgan qon ularni bu dunyo va kelajak dunyo uchun halokatga cho‘ktirgan 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‘ sifatida namoyon bo‘ladi. Uning yuzining ulug‘vorligi — solihlar uchun hayot bo‘lgan o‘sha ulug‘vorlik — yovuzlar uchun yondiruvchi olov bo‘ladi. Rad etilgan muhabbat, tahqirlangan inoyat tufayli gunohkor halok qilinadi.” The Desire of Ages, 600.
It was only God’s mercy that lingered in not bringing Jerusalem’s destruction at the time of the cross.
Xoch paytida Quddusning vayron qilinishini darhol keltirmay, uni kechiktirgan narsa faqat Xudoning rahm-shafqati edi.
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son.” The Great Controversy, 27.
“Quddusning mahkum etilishi Masihning O‘zi tomonidan e’lon qilinganidan keyin qariyb qirq yil davomida, Egamiz shahar va xalq ustidan O‘z hukmlarini kechiktirdi. Xudoning O‘z Xushxabarini rad etganlar va O‘z O‘g‘lini o‘ldirganlarga nisbatan sabr-toqati nihoyatda buyuk edi.” The Great Controversy, 27.
At the time of His last temple cleansing Jesus had set forth the warning to flee Jerusalem when the abomination of desolation, spoken of by Daniel the prophet, was seen by His followers. The first time He cleansed the temple He had stated that the Jews had made His father’s house a den of thieves, but the last time He said “your house” is left unto you desolate. Even before the cross, which was just about to take place, the temple where the veil was to be rent at the crucifixion had already been identified as the Jew’s house, not God’s house. Sister White addresses when Christ made that declaration, and as her testimony proceeds she also addresses the forty years of extended mercy.
Ma’badni so‘nggi marta poklagan paytida Iso, Doniyor payg‘ambar aytgan vayronagarchilikning jirkanchligi Uning izdoshlariga ko‘ringanida Quddusdan qochish haqidagi ogohlantirishni bayon qilgan edi. Ma’badni birinchi marta poklaganida U yahudiylar Otasining uyini qaroqchilar iniga aylantirganini aytgan edi, ammo oxirgi safar esa: “uyingiz sizlarga huvillab qoldiriladi”, dedi. Hali xoch voqeasi yuz bermasidan oldin ham — ya’ni xochga mixlanish chog‘ida parda yirtilishi lozim bo‘lgan o‘sha ma’bad — allaqachon Xudoning uyi emas, yahudiylarning uyi deb belgilab qo‘yilgan edi. Opa Uayt Masih bu bayonotni qachon qilganiga to‘xtaladi va uning guvohligi davom etar ekan, u shuningdek cho‘zib berilgan qirq yillik marhamat haqida ham so‘z yuritadi.
“Christ’s words to the priests and rulers, ‘Behold, your house is left unto you desolate’ (Matthew 23:38), had struck terror to their hearts. They affected indifference, but the question kept rising in their minds as to the import of these words. An unseen danger seemed to threaten them. Could it be that the magnificent temple, which was the nation’s glory, was soon to be a heap of ruins? . . .
Masihning ruhoniylar va hukmdorlarga aytgan: «Mana, uyingiz sizlarga xaroba holida qoldirilur» (Matto 23:38), degan so‘zlari ularning yuragiga dahshat solgan edi. Ular beparvolik ko‘rsatgandek bo‘ldilar, ammo bu so‘zlarning ma’nosi nima ekanligi haqidagi savol ularning ongida tinmay ko‘tarilib turardi. Go‘yo ko‘rinmas bir xavf ularga tahdid solayotgandek edi. Millatning faxri bo‘lgan o‘sha ulug‘vor ma’bad tez orada vayronalar uyumiga aylanib qolishi mumkinmidi?...
“Christ gave His disciples a sign of the ruin to come on Jerusalem, and He told them how to escape: ‘When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled.’ This warning was given to be heeded forty years after, at the destruction of Jerusalem. The Christians obeyed the warning, and not a Christian perished in the fall of the city.” The Desire of Ages, 628, 630.
“Masih O‘z shogirdlariga Quddus ustiga kelajak halokatning bir alomatini berdi va ularga qanday qutulishni aytdi: ‘Qachonki Quddusning qo‘shinlar bilan qurshab olinganini ko‘rsangiz, bilinglarki, uning vayron bo‘lishi yaqinlashgandir. Unda Yahudiyada bo‘lganlar tog‘larga qochsinlar; uning o‘rtasida bo‘lganlar undan chiqib ketsinlar; qishloqlarda bo‘lganlar esa unga kirmasinlar. Chunki bular qasos kunlaridir, toki yozilganlarning hammasi bajo bo‘lsin.’ Bu ogohlantirish Quddusning vayron qilinishi chog‘ida, qirq yildan keyin, unga quloq tutishlari uchun berilgan edi. Masihiylar bu ogohlantirishga itoat etdilar, va shahar qulashi paytida bironta ham masihiy halok bo‘lmadi.” The Desire of Ages, 628, 630.
Christ was crucified in the year 31, and nearly forty years later in the year 70, Jerusalem was destroyed after a three-and-a-half-year siege. How could Jerusalem have been destroyed at the cross in the year 31, if there was still three and a half years of probationary time identified as seventy weeks in Daniel chapter nine, verse twenty-four? How can these seeming inconsistencies be resolved? The easiest resolution is to simply identify the fact that when it comes to the close of the probationary time represented by the seventy weeks, that it must be understood as a progressive close of probation. This is true, but it removes any prophetic specificity when applying the waymarks of that history. I will try to explain.
Masih milodiy 31-yilda xochga mixlandi, va qariyb qirq yil o‘tgach, milodiy 70-yilda, uch yarim yillik qamal ortidan Quddus vayron qilindi. Agar Doniyor kitobining to‘qqizinchi bobi yigirma to‘rtinchi oyatida yetmish hafta sifatida belgilangan sinov muddatidan hali yana uch yarim yil qolgan bo‘lsa, qanday qilib Quddus milodiy 31-yilda xochda vayron qilingan bo‘lishi mumkin? Bu go‘yo ziddiyatli ko‘rinadigan holatlar qanday hal etilishi mumkin? Eng oson yechim shunchaki shuni tan olishdirki, yetmish hafta bilan ifodalangan sinov muddatining yopilishiga kelganda, bu sinov muddatining bosqichma-bosqich yopilishi sifatida tushunilishi kerak. Bu to‘g‘ri, biroq bu o‘sha tarixning yo‘l-belgilarini qo‘llashda har qanday bashoratli aniqlikni yo‘qotadi. Men tushuntirishga harakat qilaman.
If Pentecost represents the soon-coming Sunday law where the other flock in Babylon is called out, why was it three and a half years after Pentecost that the gospel went to the Gentiles? Is the death of Christ or the death of Stephen a sign of the close of probation for ancient Israel? If Laodicean Adventism ceases to be a church at the soon-coming Sunday law, did the destruction of the temple in the year 70, represent the end of the temple of Laodicean Adventism at the Sunday law? What might appear as seeming inconsistencies is resolved by the application of “line upon line,” and when that application is employed the testimony of the waymarks we are identifying become very clear and concise.
Agar Hosil bayrami Bobildagi boshqa suruv chaqirib chiqariladigan yaqinlashib kelayotgan Yakshanba qonunini ifodalasa, nega Hosil bayramidan uch yarim yil o‘tibgina Xushxabar g‘ayriyahudiylarga bordi? Masihning o‘limimi yoki Stefanning o‘limi qadimgi Isroil uchun sinov muddatining yopilishining belgisimidir? Agar Laodikeya Adventizmi yaqinlashib kelayotgan Yakshanba qonunida jamoat bo‘lishdan to‘xtasa, milodiy 70-yildagi ma’badning vayron qilinishi Yakshanba qonunida Laodikeya Adventizmi ma’badining nihoyasini ifodalaganmi? Go‘yoki zohiriy nomuvofiqliklar bo‘lib ko‘rinadigan narsa “satr ortidan satr”ning qo‘llanilishi bilan hal etiladi, va bu qo‘llanish tatbiq etilganda, biz aniqlab borayotgan yo‘l belgilarining shahodati nihoyatda ravshan va lo‘nda bo‘lib qoladi.
The week that Christ confirmed the covenant is broken up into two equal periods of three and a half years. The first three and a half years begins at Christ’s baptism and ends with His death. Baptism is the symbol of His death and resurrection, so the beginning of that period of three and a half years is identical to the ending. In that period Christ presented the gospel exclusively to the Jews. The end of that three and a half years marks the beginning of the following three and a half years. The beginning of the second period of three and a half years begins with the death of Christ, and it ends with the death of Stephen. In that period the disciples presented the gospel exclusively to the Jews.
Masih ahdni tasdiqlagan hafta uch yarim yillik ikkita teng davrga bo‘linadi. Birinchi uch yarim yillik Masihning suvga cho‘mdirilishi bilan boshlanib, Uning o‘limi bilan tugaydi. Suvga cho‘mish Uning o‘limi va tirilishining timsolidir, shuning uchun o‘sha uch yarim yillik davrning boshlanishi uning yakuniga aynandir. O‘sha davrda Masih xushxabarni faqat yahudiylarga taqdim etdi. O‘sha uch yarim yillikning oxiri undan keyingi uch yarim yillikning boshlanishini belgilaydi. Ikkinchi uch yarim yillik davrning boshlanishi Masihning o‘limi bilan boshlanadi, va u Stefaning o‘limi bilan tugaydi. O‘sha davrda shogirdlar xushxabarni faqat yahudiylarga taqdim etdilar.
Those two periods, which are separate prophetic lines, are to be brought together “line upon line.” Both beginnings and endings possess the signature of Alpha and Omega, for the beginning and ending histories are the same. Both periods of duration are identical, and the work that is carried out during each period is identical. Christ who is the First and the Last, is also the creator of all things, and in that regard He is the Creator of Truth. The Hebrew word “truth” was created by three Hebrew letters. The first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet are combined to make the Hebrew word “truth.”
Alohida payg‘ambarlik yo‘nalishlari bo‘lgan o‘sha ikki davr “satr ustiga satr” tarzida birlashtirilishi lozim. Har ikkala boshlanish va yakun Alfa hamda Omegaga xos muhrni o‘zida mujassam etadi, chunki boshlanish va yakun tarixlari bir xildir. Davomiylikning har ikkala davri aynandir va har bir davr mobaynida amalga oshiriladigan ish ham aynandir. Birinchi va Oxirgi bo‘lgan Masih, shuningdek, barcha narsalarning Yaratuvchisidir, va shu ma’noda U Haqiqatning Yaratuvchisidir. Ibroniycha “haqiqat” so‘zi uchta ibroniy harfdan tarkib topgan holda yaratilgan. Ibroniy alifbosining birinchi harfi, undan keyin o‘n uchinchi harf va undan keyin oxirgi harf birlashib, ibroniycha “haqiqat” so‘zini hosil qiladi.
Both of the periods of three and a half years have Christ as the first and the last, for Christ is at the beginning of the first period at His baptism, as He is at the ending at His death in the first period. And Christ is at His death in the beginning of the second period and He is standing at the right hand of God at the ending of the second period. The number thirteen is the symbol of rebellion, and in both periods whether the gospel was presented in person by Christ, or in the second period by His disciples, the quibbling Jews rebelled against the message of the gospel.
Uch yarim yillik ikkala davrda ham birinchi ham, oxirgi ham Masihdir, chunki birinchi davrning boshida U suvga cho‘mganida Masih bordir, xuddi birinchi davrning oxirida O‘z o‘limida ham U bordir. Va ikkinchi davrning boshida Masih O‘z o‘limida bo‘lib, ikkinchi davrning oxirida esa U Xudoning o‘ng tomonida tik turibdi. O‘n uch soni isyonning ramzidir, va har ikkala davrda ham, xushxabar shaxsan Masih tomonidan taqdim etilgan bo‘ladimi yoki ikkinchi davrda Uning shogirdlari tomonidan bo‘ladimi, bahslashuvchi yahudiylar xushxabar xabariga qarshi isyon qildilar.
Both periods are the same duration, possess the signature of Alpha and Omega, and identify the same gospel message. Those two periods are to be brought together “line upon line.” The methodology of “line upon line,” is the testing methodology of the latter rain. It is the methodology of the last days, and the truths which are identified and established by that methodology in the last days are what purges or purifies the sons of Levi during the sealing of the one hundred and forty-four thousand.
Har ikkala davr ham bir xil davomiylikka ega, Alfa va Omegaga xos muhrni o‘zida mujassam etadi va ayni bir xil xushxabar xabarini aniqlab beradi. Bu ikki davr “satr ustiga satr” tarzida birlashtirilishi lozim. “Satr ustiga satr” metodologiyasi so‘nggi yomg‘irning sinov metodologiyasidir. U oxirgi kunlarning metodologiyasidir, va oxirgi kunlarda ana shu metodologiya orqali aniqlanib, mustahkamlangan haqiqatlar bir yuz qirq to‘rt ming kishining muhrlanishi chog‘ida Levi o‘g‘illarini poklaydigan yoki tozalaydigan narsadir.
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. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: 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. 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.
U kimga ilm o‘rgatadi? Va kimga ta’limotni anglatadi? Sutdan ajratilganlarga, emchakdan uzilganlarga. Chunki amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘lishi kerak. Zero, u bu xalqqa duduqlanuvchi lablar va boshqa til bilan gapiradi. Ularga u shunday degan edi: “Mana shu damdirki, uning bilan toliqqanga orom berishingiz mumkin; va mana shu tetiklanishdir”; biroq ular eshitishni istamadilar. Shunday qilib, 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, sindirilsinlar, tuzoqqa tushsinlar va tutilsinlar. Ishayo 28:9–13.
The next verse in Isaiah addresses the scornful men that rule the people of Jerusalem. For those scornful men, the “rest and the refreshing” (the latter rain), which they refused to “hear,” is what causes them to “go, and fall backward, and be broken, and snared, and taken.” That test was presented to them from another tongue, for Elijah, John the Baptist and William Miller were not trained in the theological schools of their respective histories. The latter rain message that tests Laodicean Adventism, is the message that is produced by the application of “line upon line.”
Ishayodagi navbatdagi oyat Quddus xalqini boshqarayotgan masxaraboz kishilarga murojaat qiladi. O‘sha masxaraboz kishilar uchun ular “eshitish”ni rad etgan “orom va tetiklanish” (keyingi yomg‘ir) ularning “borib, orqaga yiqilishiga, sinishiga, tuzoqqa ilinib, tutilishiga” sabab bo‘ladi. O‘sha sinov ularga boshqa til orqali taqdim etildi, chunki Ilyos, Yahyo Cho‘mdiruvchi va William Miller o‘zlariga tegishli tarixlarning ilohiyot maktablarida tahsil olmagan edilar. Laodikeyadagi Adventizmni sinaydigan keyingi yomg‘ir xabari, “qator ustiga qator”ni qo‘llash orqali hosil bo‘ladigan xabardir.
When the first three and a half years of the week in which Christ confirmed the covenant is laid over the second three and a half years, we find prophetic light that clarifies any seeming inconsistencies that might arise in an inquiring mind. The week was when the Messenger of the Covenant was to confirm the covenant, and a biblical covenant must be confirmed with blood. The baptism and crucifixion of Christ and the stoning of Stephen all identify blood. Both lines represent the blood of the covenant, and those lines are confirming the covenant.
Masih ahdni tasdiqlagan haftaning dastlabki uch yarim yili ikkinchi uch yarim yil ustiga qo‘yilganda, izlovchan ongda paydo bo‘lishi mumkin bo‘lgan har qanday zohiriy nomuvofiqliklarni oydinlashtiradigan bashoratli nurni topamiz. O‘sha hafta Ahduning Elchisi ahdni tasdiqlashi kerak bo‘lgan davr edi, va Muqaddas Kitobga ko‘ra ahd qon bilan tasdiqlanishi lozim. Masihning suvga cho‘mdirilishi va xochga mixlanishi hamda Istifonning toshbo‘ron qilinishi — bularning barchasi qonni ko‘rsatadi. Har ikki chiziq ahdning qonini ifodalaydi, va o‘sha chiziqlar ahdni tasdiqlamoqda.
When brought together “line upon line,” the baptism and crucifixion are the first waymark, and the crucifixion and stoning of Stephen are the last waymark. When brought together into one line we find the cross and Michael standing up at the death of Stephen as two witnesses of the Jews sealing their rejection of the gospel. The death of Christ, is also the death of His disciple Stephen, which is Passover when the two lines are combined. Three days later Christ is resurrected as the First Fruit offering.
“Qator ustiga qator” tarzida birlashtirilganda, suvga cho‘mish va xochga mixlanish birinchi yo‘lko‘rsatkichdir, xochga mixlanish va Stefanning toshbo‘ron qilinishi esa oxirgi yo‘lko‘rsatkichdir. Ular bir chiziqqa birlashtirilganda, biz xochni va Stefan o‘limi paytida Mixoilning oyoqqa turishini yahudiylarning xushxabarning rad etilishini muhrlagan ikki guvoh sifatida topamiz. Masihning o‘limi Uning shogirdi Stefaning o‘limidir ham, bu ikki chiziq birlashtirilganda Fisihdir. Uch kundan keyin Masih Birinchi Meva nazri sifatida tiriladi.
But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Corinthians 15:20.
Ammo endi Masih o‘liklardan tirildi va uxlab qolganlarning birinchi hosili bo‘ldi. 1 Korinfliklarga 15:20.
In between Passover and the feast of First Fruits on the third day is the beginning of the feast of Unleavened Bread. Unleavened bread does not “rise”, and Christ did not rise on the second day, He rose on the third day. Christ and Stephen die together in the “line upon line” application, but Stephen is resurrected after Christ for there is an order to the first fruit resurrection.
Fisih bayrami bilan uchinchi kundagi Birinchi Mevalar bayrami orasida Xamirturushsiz Non bayramining boshlanishi turadi. Xamirturushsiz non “ko‘tarilmaydi”, va Masih ham ikkinchi kuni tirilmadi; U uchinchi kuni tirildi. “Satr ustiga satr” qo‘llanilishida Masih va Stefan birga vafot etadilar, ammo Stefan Masihdan keyin tiriltiriladi, chunki birinchi mevalar tirilishining o‘z tartibi bor.
But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:22.
Lekin har kim o‘z navbati bilan: birinchi hosil — Masih; so‘ngra Uning kelishida Masihga tegishlilar tiriladi. 1 Korinfliklarga 15:22.
The Spring feasts cannot be separated from each other, for they are directly related to one another. In this sense, Pentecost represents the soon-coming Sunday law, when there will be a repetition of the pouring out of the Holy Spirit, and the second voice of Revelation chapter eighteen will then call those that do not currently know the gospel, to come out of Babylon. The word “Babylon,” is based upon the word, “Babel,” which means confusion, for it was in the fall of Babel that God confused the languages, and it was at Pentecost that God reverses the confusion of the languages in order to carry the gospel to the world. Thus Pentecost and the Sunday law align.
Bahor bayramlari bir-biridan ajratib bo‘lmaydi, chunki ular bevosita o‘zaro bog‘liqdir. Shu ma’noda, Hosil bayrami yaqin orada keladigan yakshanba qonunini ifodalaydi; o‘shanda Muqaddas Ruhning to‘kilishi yana takrorlanadi va Vahiy kitobining o‘n sakkizinchi bobidagi ikkinchi ovoz hozirda xushxabarni bilmaydiganlarni Bobildan chiqishga da’vat etadi. “Bobil” so‘zi “Babel” so‘ziga asoslangan bo‘lib, u sarosima degan ma’noni anglatadi, chunki tillarni chalg‘itib yuborish Babelning qulashida Xudo tomonidan sodir etilgan edi, Hosil bayramida esa Xudo xushxabarni dunyoga yetkazish uchun tillar chalkashligini teskari qiladi. Shunday qilib, Hosil bayrami bilan yakshanba qonuni bir-biriga mos keladi.
At Pentecost the gift of languages was given to the disciples, but their message then was still restricted to the Jews. When both lines are brought together Pentecost occurs in the year 34, when Stephen was stoned and the gospel was then carried to those who do not currently know the gospel.
Hosil bayramida tillar in’omi shogirdlarga berildi, ammo ularning o‘sha paytdagi xabari hanuz yahudiylar bilangina cheklangan edi. Har ikki yo‘nalish birlashtirilganda, Hosil bayrami milodiy 34-yilda sodir bo‘ladi; o‘sha vaqtda Istefan toshbo‘ron qilindi va so‘ng xushxabar hozirda xushxabardan bexabar bo‘lganlarga yetkazildi.
Stephen represents those who are resurrected “at His coming,” but who have died with Him. The First Fruit offering marks the resurrection of Christ on the third day, and it also marks the beginning of the Feast of Weeks, which is also the feast of Pentecost, and which commemorates the giving of the Ten Commandments at Sinai.
Stiven “Uning kelishida” tiriladigan, ammo U bilan birga o‘lganlarni ifodalaydi. Birinchi Hosil nazri Masihning uchinchi kuni tirilishini bildiradi, shuningdek u Haftalar bayramining boshlanishini ham belgilaydi; bu esa Pentikost bayrami bo‘lib, Sinayda O‘n Amrning berilishini yodga oladi.
October 22, 1844, aligns with the cross, for among other proofs Sister White aligns the disappointment of the disciples after the cross with the disappointment that followed October 22, 1844. Both the cross and October 22, 1844, prefigure the soon-coming Sunday law. Pentecost also typifies the soon coming Sunday law, but Pentecost came fifty-two days after the cross. The cross, which was typified by Passover, ushers in a series of feasts which commemorate the old paths of ancient Israel from the night the angel of death passed over Egypt, through to the giving of the law. Though the feasts possess their own distinctions, they are inseparably linked to each other. It is therefore accurate to apply the complete fifty-two days from Passover to Pentecost as one singular waymark.
1844-yil 22-oktabr xochga muvofiq keladi, chunki boshqa dalillar qatorida Opa Uayt xochdan keyin shogirdlarning umidsizlikka tushishini 1844-yil 22-oktabrdan keyin yuz bergan umidsizlik bilan muvofiqlashtiradi. Xoch ham, 1844-yil 22-oktabr ham yaqin orada keladigan Yakshanba qonunini oldindan ifodalaydi. Hosil bayrami ham yaqin orada keladigan Yakshanba qonunining timsolidir, biroq Hosil bayrami xochdan ellik ikki kun keyin kelgan. Fisih bayrami orqali timsollangan xoch qadimgi Isroilning ko‘hna yo‘llarini yodga soluvchi bir qator bayramlarni boshlab beradi; bu yo‘llar o‘lim farishtasi Misrdan o‘tib ketgan tundan boshlab, qonun berilishigacha davom etadi. Bayramlar o‘ziga xos farqlarga ega bo‘lsa-da, ular bir-biri bilan ajralmas tarzda bog‘langandir. Shuning uchun Fisih bayramidan Hosil bayramigacha bo‘lgan to‘liq ellik ikki kunni yagona bir yo‘l-belgisi sifatida qo‘llash to‘g‘ridir.
For this reason, the cross, the death of Stephen, and Pentecost all prefigure the soon coming Sunday law, when the progressive executive judgment upon Modern Babylon begins, as the second voice of Revelation chapter eighteen begins to call God’s other flock out of Babylon. It is at that waymark that the executive judgment upon Jerusalem arrived, though God in His mercy deferred the actual destruction of the temple and city nearly forty years after the cross to the year 70. The destruction of ancient Jerusalem represents the beginning of the progressive executive judgment that begins in the United States when “national apostasy is followed by national ruin.”
Shu sababli, xoch, Stefaning o‘limi va Hosil bayrami — bularning barchasi tez orada keladigan yakshanba qonunining oldindan timsolidir; ayni o‘sha paytda Vahiy kitobining o‘n sakkizinchi bobidagi ikkinchi ovoz Xudoning boshqa suruvini Bobildan tashqariga chaqira boshlashi bilan Zamonaviy Bobil ustidan bosqichma-bosqich ijro etiluvchi hukm boshlanadi. Quddus ustidan ijro etiluvchi hukm ham aynan o‘sha yo‘l-belgisiga kelib yetgan edi, garchi Xudo O‘z rahm-shafqati bilan ma’bad va shaharning haqiqiy vayron qilinishini xochdan keyin qariyb qirq yilga, milodiy 70-yilgacha kechiktirgan bo‘lsa-da. Qadimgi Quddusning vayron qilinishi Qo‘shma Shtatlarda “milliy murtadlikdan keyin milliy halokat keladi” degan paytda boshlanadigan bosqichma-bosqich ijro etiluvchi hukmning boshlanishini ifodalaydi.
Truth is established upon the testimony of two, and in the two lines of three and a half years that Christ confirmed the covenant we find two witnesses of a death and resurrection that is associated with the history that identifies the soon-coming Sunday law. That Sunday law in Revelation chapter eleven, is identified as the “hour of the great earthquake.” That “hour” is directly connected to two witnesses that gave a testimony of three and a half years. Their testimony ends with their death and resurrection.
Haqiqat ikki kishining shahodati asosida tasdiqlanadi, va Masih ahdni tasdiqlagan uch yarim yillik ikki qator ichida biz tez orada keladigan yakshanba qonunini aniqlab beradigan tarix bilan bog‘langan o‘lim va tirilishning ikki guvohini topamiz. Vahiy kitobining o‘n birinchi bobidagi o‘sha yakshanba qonuni “buyuk zilzilaning soati” deb aniqlanadi. O‘sha “soat” uch yarim yil davomida shahodat bergan ikki guvoh bilan bevosita bog‘langan. Ularning shahodati o‘limi va tirilishi bilan yakunlanadi.
Their testimony of three and a half years, followed by their death and resurrection has been represented by the death and resurrection of both Jesus and Stephen, for “line upon line,” Stephen is represented as being resurrected with Christ. In the feast of First Fruits, two primary offerings were presented.
Ularning uch yarim yillik guvohligi, undan keyingi o‘limi va tirilishi, Iso hamda Stefanning o‘limi va tirilishi orqali ifodalangan; chunki “qator ustiga qator” tamoyiliga ko‘ra, Stefan Masih bilan birga tirilgan sifatida tasvirlanadi. Ilk Hosil bayramida ikkita asosiy nazr keltirilgan edi.
One was a lamb without blemish, and the other an offering of barley. The barley represented the crop to follow, and the lamb represented Christ. Christ was resurrected on the third day, and Stephen represented those that follow, and the barley represented the crop that was to follow. The two witnesses in Revelation eleven testified for three and a half years, after which they were then slain and then were resurrected three and a half days later. Those two witnesses had been typified by Christ, who was the First Fruits, for they represent the one hundred and forty-four thousand, who are also first fruits.
Biri nuqsonsiz qo‘zi, ikkinchisi esa arpa nazri edi. Arpa undan keyin keladigan hosilni ifodalar edi, qo‘zi esa Masihni ifodalar edi. Masih uchinchi kuni tirildi, Stiven esa undan keyin keladiganlarni ifodaladi, arpa ham kelishi lozim bo‘lgan hosilni ifodaladi. Vahiy kitobining o‘n birinchi bobidagi ikki guvoh uch yarim yil davomida shahodat berdilar, shundan keyin o‘ldirildilar va uch yarim kundan so‘ng tirildilar. Bu ikki guvoh Birinchi Hosil bo‘lgan Masih orqali timsollangan edi, chunki ular ham birinchi hosillar bo‘lgan bir yuz qirq to‘rt mingni ifodalaydilar.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. 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 first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Va men qaradim, va mana, Qo‘zi Sion tog‘ida turar edi, va U bilan birga bir yuz qirq to‘rt ming kishi bor edi; ularning peshonalariga Uning Otasining nomi yozilgan edi. Va men osmondan bir ovozni eshitdim; u ko‘p suvlar shovqinidek va qattiq momaqaldiroq ovozidek edi; va men arfachilarning o‘z arfalarini chalayotgan ovozini eshitdim. Va ular taxt oldida, to‘rt maxluq va oqsoqollar oldida go‘yo yangi bir qo‘shiqni kuyladilar; va o‘sha qo‘shiqni yerdan sotib olingan bir yuz qirq to‘rt ming kishidan boshqa hech kim o‘rgana olmas edi. Bular ayollar bilan bulg‘anmaganlardir, chunki ular bokiralardir. Bular Qo‘zi qayerga bormasin, Uning ortidan ergashuvchilardir. Bular odamlar orasidan Xudo va Qo‘zi uchun birinchi hosil sifatida sotib olinganlardir. Va ularning og‘zida hiyla topilmadi, chunki ular Xudoning taxti oldida benuqsondirlar. Vahiy 14:1–5.
The barley offering on the feast of First Fruits represented the crop that was to follow, and Stephen in the year 34, followed Christ’s death in the year 31, though “line upon line,” they died at the same waymark. In relation to the first fruit offerings, Christ was the lamb that was slain and Stephen was the barley. According to Paul “Christ” is “the first fruits of them that slept,” and then “afterward they that are Christ’s at his coming.” The one hundred and forty-four thousand are first fruits, and they are those “which follow the Lamb whithersoever he goeth.”
Ilk Hosil bayramidagi arpa nazri undan keyin keladigan hosilni ifoda etar edi, va milodiy 34-yildagi Stefan milodiy 31-yildagi Masihning o‘limidan keyin keldi, garchi “satr ustiga satr” bo‘yicha ular bir xil yo‘l-belgisida vafot etgan bo‘lsalar ham. Ilk hosil nazrlariga nisbatan, Masih so‘yilgan qo‘zi edi, Stefan esa arpa edi. Pavlusga ko‘ra, “Masih” “uyquga ketganlarning birinchi hosili”dir, so‘ngra esa “Uning kelishida Masihga tegishli bo‘lganlar” keladi. Bir yuz qirq to‘rt ming birinchi hosillardir, va ular “Qo‘zi qayerga borsa, Uning ortidan ergashuvchi”lardir.
In the “hour” of the “great earthquake” of Revelation chapter eleven, the two witnesses that have prophesied for three and a half years, only to be slain and lie in the streets for three and a half days, are resurrected. They are those represented by Stephen who prophetically was resurrected with Jesus, but also after Jesus. They are therefore resurrected “three and a half days,” after they are murdered by the beast that ascended from the bottomless pit. The same “hour,” that they are resurrected they ascend to heaven as an ensign. The process of their resurrection and ascension is carefully outlined in God’s prophetic Word, and it includes that they were typified by the literal death of Stephen, thus representing a spiritual death that is accomplished upon the two witnesses as they are transformed from the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.
Vahiy kitobining o‘n birinchi bobidagi “buyuk zilzila”ning “soati”da, uch yarim yil davomida bashorat qilib, so‘ng o‘ldirilib uch yarim kun ko‘chalarda yotgan ikki guvoh tiriltiriladi. Ular, payg‘ambarlik ma’nosida Iso bilan birga, ammo Isodan keyin ham tiriltirilgan Stefanda ifodalangan zotlardir. Shuning uchun ular tubsiz chohdan chiqqan hayvon tomonidan o‘ldirilganlaridan “uch yarim kun” o‘tib tiriltiriladilar. Ular tiriltirilgan o‘sha “soat”ning o‘zida bayroq sifatida osmonga ko‘tariladilar. Ularning tirilish va osmonga ko‘tarilish jarayoni Xudoning payg‘ambarlik Kalomida sinchkovlik bilan bayon etilgan bo‘lib, bu jarayon Stefaning haqiqiy o‘limi orqali ularning timsol qilinganini ham o‘z ichiga oladi; shu tariqa bu, uchinchi farishtaning Laodikiyaliklar harakatidan uchinchi farishtaning Filadelfiyaliklar harakatiga aylantirilayotgan ikki guvoh ustida amalga oshiriladigan ruhiy o‘limni ifodalaydi.
We will continue this study in the next article.
Biz bu tadqiqotni keyingi maqolada davom ettiramiz.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Bir narsa aniq: Shayton bayrog‘i ostida o‘z o‘rnini egallaydigan Yettinchi kun adventistlari, avvalo, Xudoning Ruhining Guvohliklarida mujassam bo‘lgan ogohlantirishlar va tanbehlarga bo‘lgan imonidan voz kechadilar.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Yanada yuksakroq bag‘ishlanish va yanada muqaddasroq xizmatga da’vat yangramoqda va yangrashda davom etadi. Hozir Shaytonning takliflarini tilga olayotgan ayrimlar o‘zlariga keladilar. Ishonch yuklatilgan muhim lavozimlarda turgan, ammo shu vaqt uchun berilgan haqiqatni tushunmaydiganlar bor. Ularga bu xabar yetkazilishi kerak. Agar ular uni qabul qilsalar, Masih ularni qabul qiladi va ularni O‘zi bilan birga ishlovchilar etib tayinlaydi. Ammo agar ular xabarni eshitishdan bosh tortsalar, Zulmat Shahzodasining qora bayrog‘i ostida o‘z o‘rinlarini egallaydilar.”
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
“Menga aytish uchun ko‘rsatma berildiki, ayni shu davr uchun qimmatli haqiqat insonlarning ongiga tobora ravshanroq ochilmoqda. Alohida ma’noda erkaklar va ayollar Masihning tanasidan yeb, Uning qonidan ichishlari kerak. Tushuncha rivojlanadi, chunki haqiqat doimiy ravishda kengayib borish qudratiga egadir. Haqiqatning ilohiy Muallifi Uni tanib-bilishda davom etayotganlar bilan yanada yaqinroq va tobora yaqinroq muloqotga kirishadi. Xudoning xalqi Uning kalomini osmon noni sifatida qabul qilganlarida, Ularning chiqishlari tong kabi tayyorlanganini bilib oladilar. Ular oziq-ovqat yeyilganda badan jismoniy quvvat olgani kabi, ruhiy quvvatni ham qabul qiladilar.
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“Biz Egamizning Isroil farzandlarini Misr qulligidan olib chiqib, ularni sahro orqali Kan’onga boshlab borishdagi rejasini hali yarmigacha ham anglamaymiz.
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“Xushxabardan porlayotgan ilohiy nurlarni yig‘ib borar ekanmiz, yahudiylar tuzumini yanada ravshanroq anglaymiz va uning muhim haqiqatlarini yanada chuqurroq qadrlaymiz. Haqiqatni tadqiq etishimiz hali tugallanmagan. Biz faqat bir necha yorug‘lik nurlarinigina yig‘ib oldik. Kalomni har kuni o‘rganmaydiganlar yahudiylar tuzumining muammolarini hal qila olmaydilar. Ular ma’bad xizmati o‘rgatgan haqiqatlarni tushunmaydilar. Xudoning buyuk rejasi haqidagi dunyoviy tushuncha Uning ishiga to‘sqinlik qiladi. Kelajak hayot Masih bulut ustuni ichida yashirin holda O‘z xalqiga bergan qonunlarning ma’nosini ochib beradi.” Spalding and Magan, 305, 306.