My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.
Mening istagim — Yoelning bashoratli guvohligini shunday tarzda bayon etishki, Hosil bayramida Butrus aytayotgan va qilayotgan ishlarida Yoelning guvohligi tanib olinsin. Men Muqaddas Kitob Butrusning Hosil bayramida nima qilgani va nima aytganiga doir ravshan ekaniga ishonchim komil, biroq men Butrus Hosil bayrami xabarini Yoel kitobining bajo bo‘lishi sifatida ifodalaganida, u keyingi yomg‘ir tarixida bashoratli jihatdan nimaning timsoli bo‘lganini anglashga intilyapman.
Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.
Butrus Xudoning qoldiq xalqining timsolidir va bu nafaqat Hosil bayramida, balki Matto 16 dagi Qaysariya Filippida ham tasvirlangan. Qaysariya Filippi Doniyor 11 bobning o‘n uchinchi-o‘n beshinchi oyatlarida joylashgan bo‘lib, bu uch oyat avval Qaysariya Filippi Panium deb atalgan tarixiy davrda ilk bor amalga oshgan jangni bayon etadi. O‘n uchinchi-o‘n beshinchi oyatlar Amerika Qo‘shma Shtatlaridagi yakshanba qonunini aniqlab beradigan o‘n oltinchi oyatdan oldin keladi. O‘ninchi oyat 1989-yildagi Sovet Ittifoqining qulashini ko‘rsatadi. Doniyor 11 bobning o‘ninchi oyatidan o‘n oltinchi oyatigacha bo‘lgan qismi 1989-yildan yakshanba qonunigacha bo‘lgan davrni ifodalaydi va o‘sha davr ayni bobning qirqinchi oyatidagi “yashirin tarix”dir.
The Hidden History in BOLDFACE
QALIN HARFLARDAGI YASHIRIN TARIX
1798
1798
And at the time of the end shall the king of the south push at him:
Va oxirzamon vaqtida janub podshohi unga qarshi turtki beradi:
1989
1989
But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.
Lekin uning o‘g‘illari qo‘zg‘alib, ko‘p sonli ulkan lashkarlarni to‘playdilar; va shimol podshohi unga qarshi bo‘rondek, aravalar, suvoriylar va ko‘p kemalar bilan keladi; u mamlakatlarga kirib, toshib o‘tadi va o‘tib ketadi. Va biri albatta kelib, toshib o‘tadi va o‘tib ketadi; so‘ng u qaytib, hatto o‘z qal’asigacha yana qo‘zg‘aladi.
2014 the battle of Raphia
2014 yil — Rafiya jangi
And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.
Janub podshohi g‘azabga to‘lib, chiqib, unga qarshi — ya’ni shimol podshohiga qarshi — jang qiladi; va u katta bir qo‘shin chiqaradi; ammo bu qo‘shin uning qo‘liga topshiriladi. U bu qo‘shinni olib tashlagach, uning yuragi kibrlanadi; va u o‘n minglab kishilarni yiqitadi; ammo bundan u quvvat topmaydi.
The battle of Panium (Caesarea Philippi)
Panium (Kesariya Filippi) jangi
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.
Chunki shimol podshohi qaytib keladi, avvalgidan ham ko‘proq sonli qo‘shin chiqaradi va, albatta, ma’lum yillardan keyin ulkan lashkar hamda ko‘p boylik bilan keladi.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.
O‘sha davrlarda janub podshohiga qarshi ko‘plar qo‘zg‘aladi; xalqing orasidagi talonchi kishilar ham vahiy o‘rnatilishini tasdiqlash uchun bosh ko‘taradilar; ammo ular yiqiladilar.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.
Shunday qilib, shimol podshohi kelib, qamal to‘sig‘ini ko‘taradi va eng mustahkam qal’ali shaharlarni egallaydi; janubning kuchlari ham, uning tanlangan xalqi ham qarshilik ko‘rsata olmaydi, va qarshi turishga hech qanday qudrat bo‘lmaydi.
The Sunday law in the USA
AQShdagi yakshanba qonuni
But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.
Lekin unga qarshi keladigan kishi o‘z irodasiga ko‘ra ish tutadi, va uning oldida “hech kim tura olmaydi”; u ulug‘vor yurtda “mustahkam turadi”, va u uning qo‘li bilan halok bo‘ladi. U yana ulug‘vor yurtga ham kiradi, va ko‘p mamlakatlar ag‘darib tashlanadi; ammo Edom, Mo‘ab va Ammon farzandlarining boshliqlari uning qo‘lidan qutulib qoladilar. U mamlakatlar ustiga ham qo‘lini cho‘zadi; va Misr yurti qutulib qolmaydi. Doniyor 11:40, 10–16, 41, 42.
When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.
Butrus payg‘ambarlik ma’nosida Qaysariya Filippida (Paniyumda) bo‘lganda, va Hosil bayrami keyingi yomg‘ir vaqti bo‘lgani uchun, bu uni qirqinchi oyatning “yashirin tarixi”ga joylashtiradi. Men o‘n birinchi bobning o‘n birinchi oyatida ifodalangan hozirgi Ukraina urushini va o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan Paniyumning kelajakdagi urushini, ya’ni 1989-yildan Yakshanba qonunigacha bo‘lgan tashqi voqealar ichida Uchinchi jahon urushiga olib boradigan hodisalarni muhokama qilishni niyat qilaman; biroq hozir biz uchinchi farishtaning tarixini 1844-yil 22-oktyabrdan 1863-yilda qonuniy jamoatning shakllanishigacha aniqlab bormoqdamiz.
The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.
Bu chiziq uchinchi farishtaning 9/11 (1844) dagi kelishidan Yakshanba qonunigacha (1863) bo‘lgan davrni tasvirlaydi. Yakshanba qonuni ozodlikni e’lon qilgan Emansipatsiya Proklamatsiyasi orqali timsollangan edi; shu tariqa, bu ozodlik olib qo‘yiladigan Yakshanba qonunini timsollaydi. Birinchi Respublikachi prezident tomonidan e’lon qilingan ozodlik — Yakshanba qonunida payg‘ambarlik bo‘yicha diktatorga aylanishi belgilangan so‘nggi Respublikachi prezident tomonidan olib qo‘yiladigan ozodlikni timsollaydi.
“When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.
“Qachonki xalqimiz yakshanba qonunini qabul qilish darajasigacha o‘z hukumatining tamoyillaridan voz kechsa, protestantizm bu ish orqali papachilik bilan qo‘l birlashtirgan bo‘ladi; bu esa uzoq vaqtdan beri yana faol istibdod sifatida otilib chiqish uchun o‘z fursatini zavq bilan poylab kelgan zulmga hayot bag‘ishlashdan boshqa narsa bo‘lmaydi.” Testimonies, 5-jild, 711.
742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.
Miloddan avvalgi 742 yil Ishayo 7:8 dagi vaqt bashoratlarini boshlab bergan alfa tarix bo‘lib, ular 1863 yilda omega bajo bo‘lishiga yetib bordi. 742 yilda janubiy Yahudo shohligining shohi Oxoz shimoliy shohlikni tashkil etgan o‘nta shimoliy qabilaga qarshi fuqarolar urushiga kirayotgan edi. Miloddan avvalgi 742 yil tarixi Muqaddas Yozuvlardagi tom ma’nodagi ulug‘vor yurtda bo‘lgan Yahudoda namoyon etildi; u tom ma’nodagi yahudiylar bilan to‘la edi va ushbu parchada yovuz hamda nodon shoh Oxoz orqali ifodalangan bo‘lib, shu tariqa 1863 yilning omega tarixiga timsol bo‘ldi. 1863 yilning omega tarixi Amerika Qo‘shma Shtatlari Bibliya bashoratidagi oltinchi shohlik, ya’ni yer hayvoni sifatida hukmronlik qiladigan davr ichida bajo bo‘ladi. Amerika Qo‘shma Shtatlari ma’naviy ulug‘vor yurtdir; u protestant nasroniylikdan tashkil topgan bo‘lib, ular Bibliyaga ko‘ra ma’naviy yahudiylardir. Miloddan avvalgi 742 yildagi alfa tarixida shimol bilan janub o‘rtasidagi fuqarolar urushi 1863 yilning omega tarixidagi shimol bilan janub o‘rtasidagi fuqarolar urushini tasvirlab berdi. Bu ikki guvoh birgalikda Yakshanba qonunigacha olib boradigan tashqi tarixni ko‘rsatadi; o‘sha paytda ma’naviy ulug‘vor yurt yana ikki toifaga bo‘linadi.
In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.
Miloddan avvalgi 742-yilda shimoliy kuch Isroilning shimoldagi o‘n qabilasi bilan Suriya o‘rtasidagi ittifoqni ifodalagan bo‘lib, shu tariqa tashqi kuch bilan tuzilgan ittifoqqa timsol bo‘lgan edi; bu esa Fuqarolar urushi davrida qullik tarafdori bo‘lgan papalik tomonidan qullikni yoqlovchi janubiy shtatlarga ko‘mak berilganda o‘z ijrosini topdi. Miloddan avvalgi 742-yildagi Suriyaning tashqi ittifoqchisi va Fuqarolar urushi davridagi papalikning tashqi ittifoqchisi, MAGA-izmga qarshi olib borayotgan urushlarida dunyo-globalistlar bilan globalist Demokratlar o‘rtasidagi ittifoqni ko‘rsatadi; bu urush 2015-yilda, Doniyor 11:2 ga ko‘ra, to‘rtinchi va eng boy podshoh oyoqqa turib, butun Yunoniston saltanatini qo‘zg‘atganida boshlangan edi. O‘sha qo‘zg‘atish Yo‘el kitobidagi majusiylarning uyg‘onishini ko‘rsatadi. “Yunoniston” va “majusiylar” — hayvon va soxta payg‘ambar bilan ittifoqda dunyoni Armageddonga yetaklaydigan ajdaho hokimiyatining timsollaridir.
In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.
2015-yilda butparast xalqlar Yo‘elning Yohoshafat vodiysiga — u hukm vodiysi deb ham atagan joyga — qaratilgan payg‘ambarlik chorloviga uyg‘otildi. 2015-yilda Donald Tramp prezidentlikka nomzodini e’lon qildi; shu tariqa Grecia sifatida ifodalangan globalistik imperiyani junbushga keltirdi va butparast xalqlar Armageddonga tomon yurishini boshladi; bu esa Doniyor 11-bobning o‘n birinchi oyati bajo bo‘lishida Ukraina urushi boshlanganidan atigi bir yil keyin yuz berdi.
The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?
Miloddan avvalgi 742-yil va 1863-yildagi fuqarolar urushlari Muqaddas Kitob bashoratidagi oltinchi shohlikning nihoyasini belgilovchi Yakshanba qonuni tarixini aniqlab beradi. O‘sha oltinchi shohlik Inqilobiy urush bilan boshlangan edi; shu sababli, Yakshanba qonunidagi oltinchi shohlikning yakuni, ayni Fuqarolar urushi sodir bo‘layotgan paytda, Inqilobiy urushning takrorlanishini ko‘rsatadi. Fuqarolar urushi yoki Inqilobiy urush sifatida ta’riflash va nomlash qarash nuqtai nazariga asoslanadi. Demokratlar hozir qonuniy ta’qib, o‘zlashtirish, firibgarlik, noqonuniy immigratsiya va targ‘ibot orqali qilayotgan ishlarini rangli inqilob deb ataydilar, biroq ularning globalist hiyla-nayranglariga qarshi bo‘lgan kishilar ayni o‘sha faoliyatlarni “fuqaroviy” tartibsizlikni qo‘zg‘atish deb biladilar. Antifa jinoyatchimi yoki qahramonmi?
The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.
Ikki tarixiy urush so‘nggi Respublika partiyasidan bo‘lgan prezident tarixida sodir bo‘ladigan yagona bo‘linishli urushni ifodalaydi. Birinchi Respublika partiyasidan bo‘lgan prezident misolida bo‘lgani kabi, bu urush ham so‘nggi Respublika partiyasidan bo‘lgan prezident tomonidan g‘alaba bilan yakunlanadi; u, shuningdek, birinchi Prezident orqali ham timsollashtirilgan bo‘lib, o‘sha birinchi Prezident Inqilobiy urushning ham g‘olibi edi. Demokratlarning fikriga ko‘ra, MAGA inqilobi hozirgi “fuqaroviy notinchlik”ni keltirib chiqarmoqda. Shaxsiy siyosiy moyilligingizga qarab, hozirgi urush yo inqilobiy urush, yo fuqarolar urushidir. Payg‘ambarlik nuqtayi nazaridan esa, u ikkalasidir.
1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.
1863 Yakshanba qonunini anglatadi, xuddi uchinchi farishta Yakshanba qonuni xabari bilan kelgan 1844 yil ham shuni anglatgani kabi. 1844 yildan 1863 yilgacha bo‘lgan davr boshidan oxirigacha Yakshanba qonunining muhrini ko‘taradi. 1846 yilda Uaytlarning nikohi, Shabbatga rioya qilinishi va Harmen familiyasining Uaytga o‘zgartirilishi 1844 yil 22 oktyabrda tuzilgan nikohning yakuniga yetganini ko‘rsatdi, va o‘sha yakuniga yetish uchinchi farishtaning sinov jarayonining boshlanishini belgiladi; xuddi manna bilan bog‘liq uch karra Shabbat sinovi Qizil dengizdagi cho‘qinishdan keyin kelgan o‘nta sinovning boshlanishini belgilaganidek.
The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.
Manna birinchi sinov edi va Kadeshdagi o‘ninchi sinovni ifodalagan, chunki ikkalasi ham uchinchi farishtaning xabarini, demakki, yakshanba qonunini ifodalaydi.
“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.
“Cho‘ldagi uzoq musofirliklari davomida isroilliklar har hafta Shabbatning muqaddasligini ularning ongiga chuqur singdirish uchun mo‘ljallangan uch karra mo‘jizaga guvoh bo‘ldilar: oltinchi kuni mannadan ikki baravar miqdor yog‘ilar, yettinchi kuni esa hech narsa yog‘ilmas edi; va Shabbat uchun zarur ulush shirin va pok holda saqlanib qolar edi, holbuki boshqa istalgan vaqtda undan biror qismi orttirib saqlansa, foydalanishga yaroqsiz bo‘lib qolardi.” Patriarchs and Prophets, 296.
The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.
O‘nta sinovning birinchisi Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtaning uch karra xabarini ifodalovchi “manna” sinovi edi. Mannada bo‘lgani kabi, farishtalar ham haftaning birinchi kunidagi sajdaga qarshi uch karra ogohlantirishni ifodalaydi. Mannaning uch karra mo‘’jizasi, albatta, uchinchi farishtaning maqsadi bo‘lgan Shabbatning muqaddasligini “ularning ongiga ta’sirli qilib singdirish uchun mo‘ljallangan” edi. Manna orqali ifodalangan uch mo‘’jizaning birinchisi samoviy nonni “yeyish”ni o‘z ichiga olgan bo‘lib, “yeyish” keyingi yomg‘ir davrining alfa ramzidir. Ikkinchi mo‘’jiza ikkinchi farishtaning xabarini ifodalaydi; unda ilhom Boburning ikki qulashida ifodalangan davrni belgilash uchun so‘zlar va iboralarni “ikki baravar qiladi”, chunki “Bobil quladi, quladi”. Ikkinchi mo‘’jiza oltinchi kunda manna miqdorining “ikki baravar bo‘lishi” edi. Uchinchi mo‘’jiza esa yettinchi kun — Shabbat nonining saqlab qolinishidan iborat edi.
As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.
Uch farishtaning bir timsoli sifatida manna birinchi farishtadir, va shuning uchun unda Vahiy kitobining o‘n to‘rtinchi bobida uchala farishtaning ham hikoyasi bo‘lgan butun voqea mujassam bo‘lishi kerak. Birinchi farishta uch farishtaning barcha xabarlarining fraktalidir. Fraktal — murakkab geometrik shakl bo‘lib, uni qismlarga ajratish mumkin, va bu qismlarning har biri butunning kichraytirilgan nusxasi bo‘ladi. Bu xususiyat o‘z-o‘ziga o‘xshashlik deb ataladi. Fraktallar, ularga qanchalik yaqinlashtirib qaralmassin, ko‘pincha murakkab tafsilotlarga ega bo‘ladi. Fraktallar matematika, biologiya, fizika, geologiya, kimyo, astronomiya, muhandislik va bilishning boshqa ko‘plab sohalarida uchraydi.
The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.
Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtaning “uch bosqichli tuzilmasi” birinchi farishtaning xabarida ifodalangan bo‘lib, shu tariqa birinchi farishta uch farishtaning “fraktali” bo‘lib qoladi. Doniyor kitobining dastlabki uch bobi mos ravishda birinchi, ikkinchi va uchinchi farishtalar xabarlarini ifodalaydi, Doniyorning birinchi bobi esa, ushbu uch bobda ifodalangan ayni o‘sha “uch bosqichli tuzilma”ni, xuddi birinchi farishtaga nisbatan uch farishtada bo‘lgani kabi, o‘z ichiga oladi.
The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.
Mannaning uch karra moʻjizasi yeyilishi lozim edi va Doniyorning birinchi bobi yeyish haqida. Doniyor Bobilning taomidan koʻra dukkakli oziqni tanlash orqali ovqat sinovidan oʻtdi. Soʻng u koʻrinishi boʻyicha sinovdan oʻtkazildi va uning koʻrinishi bilan Bobilning taomini yeganlarning koʻrinishi oʻrtasida ajralish yuzaga keldi. Ikkinchi farishtaning xabari Bobilidan ajralishga daʼvatdir; bu esa ikki toifa shakllanib, soʻng namoyon boʻladigan ajralish tarixida sodir boʻladi. Doniyor uchun oʻsha ikkinchi sinov Navuxadnazar tomonidan boʻladigan uchinchi sinovga olib bordi; bu birinchi bobdagi uchinchi sinov boʻlib, uchinchi bobdagi oltin but sinovining timsoli edi. Sister White bu sinovni qayta-qayta yakshanba qonuni deb belgilaydi, bu esa uchinchi farishtaning xabaridir. Doniyorning birinchi bobi Doniyor kitobining dastlabki uch bobining fraktali boʻlib, oʻsha uch bob Vahiy kitobining oʻn toʻrtinchi bobidagi uch farishtani ifodalaydi; ulardan birinchi farishta ham, Doniyorning birinchi bobi ham barcha uch farishtaning va barcha uch bobning fraktallaridir.
“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.
“Cho‘ldagi uzoq musofirliklari davomida isroilliklar har hafta Shabbatning muqaddasligini ularning ongiga muhrlash uchun mo‘ljallangan uch karra mo‘jizaga guvoh bo‘ldilar: oltinchi kuni manna ikki hissa miqdorda yog‘ar edi, yettinchi kuni esa umuman yog‘mas edi; Shabbat uchun zarur bo‘lgan ulush esa shirin va pok holda saqlanib qolar edi, holbuki boshqa biror vaqtda undan orttirib qoldirilgan narsa foydalanishga yaroqsiz bo‘lib qolardi.
“In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.
“Maning berilishi bilan bog‘liq holatlarda, Sabat Sinayda qonun berilgan paytda ta’sis etilgan, degan ko‘pchilikning da’vosini rad etuvchi qat’iy dalilga egamiz. Isroilliklar Sinayga kelishlaridan oldin ham Sabatning ular uchun majburiy ekanini tushunishgan edi. Sabat uchun, o‘sha kuni manna yog‘maydigan bo‘lgani sababli, har juma kuni ikki hissa manna yig‘ishga majbur bo‘lishlari orqali dam olish kunining muqaddas tabiati ularga muttasil ravishda singdirib borilgan edi. Va xalqdan ba’zilari Sabat kuni manna yig‘ish uchun chiqqanlarida, Egamiz: ‘Amrlarimni va qonunlarimni saqlashdan qachongacha bosh tortasizlar?’ — deb so‘radi.” Patriarchs and Prophets, 296.
Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.
Mannani yig‘ib olish va yeyish Vahiyning o‘ninchi bobida Yuhannoning farishtaning qo‘lidan kichik kitobni olib (yig‘ib), so‘ng uni yeganini ifodalamoqda.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.
Men farishtaning oldiga bordim va unga: «Menga o‘sha kichik kitobni ber», dedim. U esa menga dedi: «Uni ol va yutib yubor; u qornini achchiq qiladi, ammo og‘zingda asaldek shirin bo‘ladi». Vahiy 10:9.
John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.
Yuhanno avval farishtaning oldiga borib, undan so‘rashi kerak edi; so‘ng u kichik kitobchani “olishi”, undan keyin esa uni “yeyishi” kerak edi. Yuhanno farishtaning oldiga borib undan so‘rash orqali birinchi farishtaning uch qadamini ifodalayapti; bundan keyin ikkinchi qadam bo‘lgan olish va uchinchi qadam bo‘lgan yeyish keladi. Yig‘ish va/yoki yeyish mannaga oid uch sinovning birinchisidir, biroq u manna sinovlarining uchalasini ham o‘z ichiga olgan fraktalni o‘zida mujassam etadi. Mannani yig‘ish va yeyish Yeremiyoni timsollamoqda.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
So‘zlaring topildi, men esa ularni yedim; va Sening so‘zing yuragimning quvonchi va shodligi bo‘ldi; chunki men Sening noming bilan atalganman, ey lashkarlar Rabbisi Xudo. Yeremiyo 15:16.
His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.
Uning “so‘zlari” kichik kitobni izlab, so‘ngra uni so‘ragan Eremiyo tomonidan “topildi”. Uning so‘zi manna yig‘ib olingan paytda topildi. Mannani yig‘ish va uni yeyish — bu o‘ziga berilgan kitobni yegan Hizqiyolning timsolidir; va bu bilan, kitobni yeyishdan bosh tortish isyonkor xonadon kabi bo‘lish ekanini ko‘rsatadi.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.
Lekin sen, ey inson o‘g‘li, men senga aytayotgan so‘zni eshit; o‘sha isyonkor xonadon kabi isyonkor bo‘lma: og‘zingni och, va men senga berayotgan narsani ye. Men qaraganimda esa, mana, menga bir qo‘l uzatildi; va qarasam, unda bir kitob o‘rami bor edi; U uni mening oldimda yoydi; va u ichidan ham, tashqarisidan ham yozilgan edi; va unda marsiyalar, motam va voylar yozilgan edi. Yana u menga dedi: Inson o‘g‘li, topganingni ye; bu o‘ramni ye, va borib Isroil xonadoniga gapir.
So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.
Shunda men og‘zimni ochdim, va u menga o‘sha o‘ramni yedirdi. U menga dedi: “Ey inson o‘g‘li, qorningni yedir va ichingni senga berayotgan shu o‘ram bilan to‘ldir”. So‘ng uni yedim; va u og‘zimda shirinligi jihatidan asaldek edi. Hizqiyol 2:8–3:3.
If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.
Agar Hizqiyol kichik kitobni yeyishdan bosh tortganida, u isyonkor xonadon ichida bo‘lar edi; va unga yeyish uchun berilgan “kitob”ning “o‘rami” “nola, aza va voy” sifatida tasvirlangan bo‘lib, bu oxirgi kunlardagi uch qavatli xabarni ifodalaydi. Oxirgi kunlardagi bu uch qavatli xabar Vahiy kitobining o‘n to‘rtinchi bobi dagi uch farishta xabarlaridir, va Hizqiyol ushbu uch xabarni taqdim etadigan kontekst Islom va uchinchi voyning kontekstidir. Bu uch xabar alfa va omegaga ega, va uchinchisi “voy”dir — Islomning asosiy ramzi; shunday ekan, alfa omega bilan muvofiq bo‘lishi kerak, demak “nolalar” 9/11 da yettinchi karnay va uchinchi voyning kelishi bilan boshlangan, hamda asta-sekin kuchayib borib yetti oxirgi balogacha davom etadigan nolalarni ifodalaydi. Vahiy kitobining o‘n birinchi bobi dagi yakshanba qonuni “zilzilasi” paytida uchinchi voy tez keladi, va ilhom bizga Ishayo o‘ninchi bobidagi nohaq farmon aynan o‘sha yakshanba qonuni ekanini bildiradi. Oyat boshida nohaq farmonlar chiqaradiganlar ustiga “voy” deb e’lon qilinadi.
Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.
Mannani yeyish uch sinovning birinchisi edi; ikkinchisi esa tayyorgarlik kunidagi “ikki hissa” edi. Va ular nimaga tayyorlanayotgan edilar? Ular uchinchi farishtaning xabari bo‘lgan Shabbat sinoviga tayyorlanayotgan edilar.
That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.
O‘sha uch karra mo‘jiza, shuningdek, o‘nta sinovning birinchi yoki alfa sinovi ham edi. Xudo birinchi bosqichda mannani berdi, so‘ng ikkinchi bosqichda “ikki hissa” ulush berdi, ammo uchinchi bosqichda hech narsa bermadi. Uchinchi sinov dastlabki ikki sinovdan farq qiladi, chunki uchinchisi hal qiluvchi sinovdir. Bu uch sinov birinchi Qadeshga olib boradigan o‘n bosqichli sinov jarayonining alfasini ifodalaydi.
If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.
Agar turli ilohiyotchilarni o‘rgansangiz, birinchi Kadeshda o‘z yakuniga yetadigan o‘nta sinovning ko‘plab ro‘yxatlarini topasiz. Ularning deyarli barchasi Qizil dengizni o‘nta sinovdan biri sifatida kiritadi, ba’zilari esa vabolar davrida Qizil dengizdan oldingi tarixiy belgi-bosqichlarni ham qo‘shadi. Ularning barchasi xatodir.
The first test is the manna. Paul identifies that the Red Sea crossing was baptism.
Birinchi sinov — mannadir. Pavlus Qizil dengizdan o‘tishni suvga cho‘mish deb ta’riflaydi.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.
Bundan tashqari, ey birodarlar, sizlar shundan bexabar bo‘lishingizni istamaymanki, ota-bobolarimizning hammasi bulut ostida edilar va hammalari dengizdan o‘tib ketdilar; hammasi bulutda va dengizda Musoga cho‘mdirildilar. 1 Korinfliklarga 10:1, 2.
Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.
Muso Isoga timsol bo‘ladi, va Isoning suvga cho‘mishi uch qirrali tabiatga ega bo‘lgan, ishtaha sinovidan boshlanib, aynan shu sinovni ta’kidlaydigan bir sinov jarayonini ko‘rsatadi. Misrdagi Fisih bayrami xochning timsoli edi. Ular Qizil dengizning narigi tomoniga chiqqanlarida, Masih birinchi hosil nazri sifatida tirildi. U Yahyo Cho‘mdiruvchi qo‘li bilan suvli qabrdan chiqqanida, Masih (birinchi hosil nazri) qirq kunlik sinov jarayonini boshladi. U O‘zining suvga cho‘mishi orqali timsollangan tarzda tirilgach, Masih shogirdlar bilan yuzma-yuz muloqot qilgan qirq kun bo‘ldi. Sinov jarayoni Qizil dengizdan o‘tilgandan keyin boshlanadi; xuddi Masih suvdan chiqishi bilanoq Ruh tomonidan sahroga olib chiqilgani kabi, bu ham shunchalik aniqdir.
The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.
Masih uchun birinchi sinov ishtaha edi, chunki Osmondan tushgan Non O‘zining moylangan xizmatini aynan Odam Ato yiqilgan joydan boshlab oldi. Qizil dengizdan keyingi birinchi sinov uch qismli manna sinovidir; u Osmondan tushgan Nonga qaratilgan uch qismli sinovni ifodalaydi. Masihning sinalishi U suvdan chiqqanidan keyin boshlandi; demak, o‘nta sinov ham ular suvdan chiqqanlaridan “keyin” boshlanishi kerak. Shundan so‘ng Masih ishtaha doirasida qo‘yilgan uch qismli sinovga duch keldi; bu, Ruh qadimgi Isroilni Misrdan chiqarib, sahroga olib kirganidan keyin boshlangan mannaga oid uch qismli sinov orqali oldindan ifodalangan edi.
The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.
Qodishda yakun topadigan o‘nta sinov ifoda etgan isyonlar haqida taxmin yuritadigan boshqa ro‘yxatlar Horunning oltin buzoq bilan bog‘liq isyonini o‘sha o‘nta sinovdan biri deb ko‘rsatadi, biroq ular xatodadir.
The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.
Oltin buzoqning gijgijlashi ikki sinovni ifodalaydi. Bu oltin buzoq ramziyligining ajralmas unsuridir. Xalq Xudo ko‘rmaydi, deb o‘ylaganida namoyon bo‘lgan butparastlikdan so‘ng, Musoning qaytishi yuz berdi. Shundan keyin xalq, Muso timsolida ifodalangan Xudoning ko‘z o‘ngida ham butparast bo‘lib qolishni tanladi.
In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.
Ikki bosqichli kuchayib boruvchi isyonda biz qabilalar orasidagi bashoratli bo‘linishni ko‘ramiz: Levi qabilasi muqaddas maskan xizmatiga mutlaqo tayinlandi, holbuki o‘sha isyongacha muqaddas maskan xizmati har bir qabilaning to‘ng‘ichlari tomonidan ado etilishi kerak edi. Endi esa bunday bo‘lmaydi. Endilikda sodiq Levi qabilasi ma’badni saqlab turadi. “Bo‘linish” yoki “ikki”ga ajralish oltin buzoqning bashoratli xususiyatining bir unsuridir.
Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.
Horunning isyoni Isroilning shimoliy shohligining birinchi shohi bo‘lgan Yarovomning isyonini timsollashtirdi. Yarovom oltin buzoqlarni “ikki baravar qiladi”, ulardan birini Baytilda, boshqasini esa Donda o‘rnatadi. Horun bilan Yarovom bir-biriga parallel tarixlarni ifodalaydi; bu esa hayvonning surati shakllanishining tarixidir. Hayvonning surati tarixi Qo‘shma Shtatlardagi yakshanba qonuni bilan ajratilgan ikki davrda amalga oshadi. Hayvonning surati avval Qo‘shma Shtatlarda, so‘ngra esa butun dunyoda barpo etiladigan cherkov va davlat birikmasining ramzidir.
There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.
Yirtqich hayvon suratining timsollari bilan doimo bir ajralish bog‘liq bo‘ladi. Horunda bu levilarning ajratilishi edi; Yorubom davrida esa bu o‘n ikki qabilaning janubdagi ikki qabila va shimoldagi o‘n qabilaga bo‘linishi edi.
The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.
Vahiy kitobida Yuhanno jamoat va davlat o‘rtasidagi o‘sha munosabatning timsolini “hayvonning surati” deb ataydi. Horun va Yorubomlarning oltin buzoqlari bir hayvonning suratlari edi, va ular surati bo‘lgan o‘sha hayvon Bobil edi, chunki Muqaddas Kitobdagi bashoratning birinchi shohligi Doniyor kitobining ikkinchi bobida “oltin” bosh bilan ifodalanadi. Hayvonning surati ikki sinovni ifodalaydi, chunki sinov avval yer hayvoni — Amerika Qo‘shma Shtatlari ustiga keltiriladi, so‘ng Vahiy kitobining o‘n uchinchi bobida Amerika Qo‘shma Shtatlari dunyoni hayvonga bir surat o‘rnatishga majbur qiladi. Birinchi sinov AQSHdir, keyin esa dunyo.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Diniy erkinlik yurti bo‘lgan Amerika vijdonni majburlashda va odamlarni soxta shanba kuniga izzat ko‘rsatishga majbur etishda Papalik bilan birlashar ekan, yer yuzidagi har bir mamlakat xalqi uning o‘rnagiga ergashishga yetaklanadi.” Testimonies, 6-jild, 18-bet.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Chet elatlar Amerika Qo‘shma Shtatlarining namunasiga ergashadilar. Garchi u yo‘l boshlab borsa-da, ayni shu inqiroz dunyoning barcha qismlaridagi xalqimiz boshiga ham keladi.” Testimonies, 6-jild, 395.
The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.
Oltin buzoq isyoni ikki qirralidir va birinchi Kadeshdagi o‘ninchi va yakuniy sinovga olib boradigan dastlabki to‘qqiz sinovdan ikkitasini belgilaydi. Horun va Yarovomning isyonlari “qator ustiga qator” birlashtirilganda, siz Horunni — jamoatni ifodalovchi oliy ruhoniy sifatida, Yarovomni esa — davlatni ifodalovchi Isroil shohi sifatida ko‘rasiz. Bu ikki qator birgalikda jamoat va davlat ittifoqining timsolidir. Yarovomning ikki qurbongohi Baytilda (ma’nosi jamoat) va Donda (ma’nosi hukm) o‘rnatilgan bo‘lib, ular birgalikda jamoat va davlat birikmasini ifodalaydi. Ushbu nuqtalar belgilab olingach, biz o‘nta sinovni aniqlashni boshlaymiz.
The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.
O‘nta sinov Shabbat oromi kontekstida joylashtirilgan (Ibroniylarga 3–4). Ular mannadagi uch karra mo‘jiza va uning Shabbat haqidagi sabog‘i bilan boshlanadi hamda o‘ninchi sinov — birinchi Qadesh bilan yakunlanadi. O‘sha birinchi Qadesh Muqaddas Yozuvlarda “g‘azablantirish kuni”dir, va Pavlus yakuniy isyonni Shabbat sinovi kontekstiga joylashtiradi. Alfa sinovi manna orqali ramziy ifodalangan Shabbat edi, va birinchi Qadeshdagi o‘ninchi hamda omega sinovi ham Shabbat oromi edi. Alfa va Omega har doim oxirni boshlanish bilan ifodalaydi.
Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)
Shuning uchun (Muqaddas Ruh aytganidek: “Bugun, agar Uning ovozini eshitsangizlar, yuraklaringizni qotirmanglar, isyon chog‘ida bo‘lgani kabi, sahrodagi sinov kunida bo‘lgani kabi; ota-bobolaringiz Meni sinab ko‘rganlarida, Meni imtihon qilganlarida va qirq yil davomida ishlarimni ko‘rganlarida. Shuning uchun Men o‘sha avloddan g‘azablandim va dedim: Ular doimo yuraklarida adashadilar va yo‘llarimni bilmaganlar. Shunday qilib Men g‘azabimda qasam ichdim: Ular Mening oromimga kirmaydilar.”)
Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;
Ey birodarlar, ehtiyot bo‘linglar: orangizdan birortangizda tirik Xudodan yuz o‘girishga olib boradigan yovuz imonsizlik yuragi bo‘lmasin. Balki «Bugun» deb atalgan fursat bor ekan, bir-biringizga har kuni nasihat qilinglar, toki sizlardan birortangiz gunohning aldovchanligi orqali qotib qolmasin. Chunki biz, agar ishonchimizning boshidagi sobitlikni oxirigacha mahkam tutsak, Masihga sherik bo‘lganmiz;
While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.
“Bugun, agar Uning ovozini eshitsangiz, qoʻzgʻolondagi kabi yuraklaringizni qotirmang”, deb aytilar ekan. Chunki baʼzilar eshitib, isyon qildilar; ammo Muso boshchiligida Misrdan chiqqanlarning hammasi emas edi. Xoʻsh, U qirq yil kimlardan gʻazablandi? Gunoh qilganlardan emasmi, jasadlari sahroda yiqilib qolganlardan? Va kimlarga U Oʻz oromiga kirmasliklari haqida qasam ichdi? Ishonmaganlarga emasmi? Demak, koʻramizki, ular imonsizliklari tufayli kira olmadilar.
Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
Shunday ekan, Uning oromiga kirish haqidagi va’da bizga qoldirilgan ekan, ichingizdan birortangiz unga yetolmay qolgandek bo‘lib ko‘rinmasin deb, qo‘rqaylik. Chunki xushxabar ularga va’z qilinganidek, bizga ham va’z qilindi; ammo eshitilgan kalom ularga foyda bermadi, chunki u eshitganlarda imon bilan uyg‘unlashmagan edi.
For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.
Zero biz, imon keltirganlar, oromga kiramiz; U aytganidek: “G‘azabimda qasam ichdim: ular Mening oromimga kirmaydilar”; holbuki, ishlar dunyo yaratilganidan beri tamomlangan edi. Chunki U bir joyda yettinchi kun haqida shunday degan: “Xudo yettinchi kuni barcha ishlaridan orom oldi”. Va bu joyda yana: “Ular Mening oromimga kirmaydilar”.
Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.
Shunday ekan, ba’zilarning u joyga kirishi lozim bo‘lib qolmoqda; xushxabar avval e’lon qilinganlar esa imonsizliklari tufayli kirmadilar. Yana U Dovud kitobida uzoq vaqtdan keyin ma’lum bir kunni belgilab, “Bugun”, deb aytadi; xuddi aytilganidek: “Bugun, agar Uning ovozini eshitsangiz, yuraklaringizni qotirmanglar.”
For if Jesus had given them rest, then would he not afterward have spoken of another day.
Agar Iso ularga orom berganida edi, unda keyinroq boshqa bir kun haqida so‘zlamagan bo‘lur edi.
There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.
Demak, Xudoning xalqi uchun bir orom qolmoqda. Chunki kim Uning oromiga kirgan bo‘lsa, Xudo O‘z ishlaridan to‘xtaganidek, u ham o‘z ishlaridan to‘xtagandir. Shunday ekan, o‘sha oromga kirish uchun tirishaylik, toki hech kim o‘sha itoatsizlik namunasiga ergashib yiqilmasin. Ibroniylarga 3:8–4:11.
At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”
“G‘azablantirish kuni”da Yoshua va Kalabning xabari rad etildi. Bu parcha o‘zlari eshitgan bir xabarga ishonmaganliklari sababli kira olmaydigan bir toifa haqida asoslanadi. Bu xabar “orom” bilan ifodalanadi.
“Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.
“Rabbiyga sadoqatli, jiddiy va mehrli xizmatni qilishga tayyor bo‘lmaganlar bu hayotda ham, kelajak hayotda ham ruhiy orom topmaydilar. ‘Demak, Xudoning xalqi uchun bir orom hali ham qolmoqda.... Shunday ekan, hech kim o‘sha ishonchsizlikning ayni o‘rnagiga ergashib yiqilmasin deb, o‘sha oromga kirish uchun astoydil mehnat qilaylik.’ Bu yerda aytilayotgan orom — ko‘rsatilgan yo‘l-yo‘riqqa amal qilish orqali qo‘lga kiritiladigan inoyat oromidir. ‘Tirishqoqlik bilan mehnat qilinglar.’” Pacific Union Recorder, November 7, 1901.
The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.
“Oram” — bu Yoshua va Xolibning xabari bilan ifodalangan xabardir. Pavlus yettinchi kunlik Shabbatga oid haqiqatlardan sahroda halok bo‘lishga mahkum etilganlar rad etgan “oram” xabarining ramzi sifatida foydalanadi.
The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”
“Bugun, agar Uning ovozini eshitsangizlar” degan ifoda Vahiy kitobining Ruhning ovozini eshitgan har qanday inson haqidagi ta’kidi bilan aynidir; bu Ruhning xabarini eshitishdir, bu esa keyingi yomg‘ir xabari, ya’ni “orom” xabaridir. Kadeshda o‘sha ovoz yangradi va isyonchilar ularni Misrga qaytarish uchun yangi bir yo‘lboshchini tanladilar. Bu gijgijlashning tarixi Zabur 95 da ham, Pavlus tomonidan Ibroniylarga maktubda ham bayon etilgan. Bu tarix qadimgi Isroilning o‘ninchi sinovdagi muvaffaqiyatsizligini ko‘rsatadi. O‘nta sinovning alfa sinovi mannadagi uch karra mo‘jiza bilan boshlandi; u uch farishtaning xabarlarini, Xudoning Qonunini, Shabbat oromini, Osmon Nonini, itoatkorlikni va hukmni ifodalaydi — va o‘nta sinovning oxirgisi “orom” sinovi edi. Sister White aytganidek, inoyatning “oromi” keyingi yomg‘irning ramzidir. Kadesh “qator ustiga qator” tarzida taqdim etiladigan keyingi yomg‘ir xabarini qabul qilish yoki rad etish sinovining ramzidir.
Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.
Satr ustiga satr tarzida, “orom” — keyingi yomg‘ir sifatida ifodalangan Muqaddas Ruhning to‘kilishidir. “Orom” shuningdek yettinchi kun Shabbatidir — aynan o‘sha muhrki, u keyingi yomg‘ir davrida sodiqlar ustiga qo‘yiladi. “Orom” — yuz qirq to‘rt mingning gunohlari abadulabad o‘chirib tashlanganda ularga beriladigan qudratni ifodalovchi inoyatdir. Bu inoyat yolg‘izgina muqaddaslanishni ifodalovchi ato etilgan qudrat emas, balki Masihning qoni tavba qilgan jonning gunohlarini olib tashlash uchun qo‘llanilganda oqlanishni ta’minlaydigan inoyat hamdir. Inoyatning “oromi” — Masihning solihligi haqidagi xabardir; shunday solihlikki, u gunoh qilmasdan yashash uchun inoyatni (qudratni) beradi, va Laodikeyalikni Filadelfiyalikka aylantiradigan inoyatdir. Oqlanish inoyati bilan bir marta o‘zgartirilgach, avvalgi Laodikeyalik, endi Filadelfiyalik sifatida, inoyatning qudrati orqali ulug‘lanishga olib boradigan muqaddaslangan yo‘lda yuradi. “Orom” — “haqiqatdagi imon orqali oqlanish” sifatida ifodalangan uchinchi farishtaning xabaridir. Shunday ekan, Kadesh 1888-yilga ishora qilgan.
The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!
Birinchi Kadesh “orom” xabarini, ya’ni “xushxabar” xabarini ifodalaydi. Abadiy xushxabar — bu “Masihning uch bosqichli sinov jarayonini joriy etishdagi ishi bo‘lib, u keyin ikki toifa sajda qiluvchilarni shakllantiradi va namoyon qiladi”. Birinchi Kadeshdagi “orom” haqidagi abadiy xushxabar xabari, gunoh, solihlik va hukm haqida ishontiradigan Muqaddas Ruhning uch karra ishi tomonidan boshqariladigan abadiy xushxabarning uch karra xabarini ifodalaydi. O‘sha uch bosqich mannani sinashdagi aynan o‘sha uch sinov bosqichidir!
The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.
O‘nta sinov uch karra sinov jarayoni bilan boshlanadi; bu jarayon Xudoning Qonunini, Shabbatni va insoniyatning Xudoning xabarini yeyib, hazm qilish mas’uliyatini ta’kidlaydi. O‘nta sinovning birinchisi, xuddi o‘ninchisi kabi, uch karra edi. Birinchi sinov mannadan foydalanadi; u Yettinchi kunlik Shabbatni ulug‘lovchi Osmon Nonining ramzi hisoblanadi. So‘nggi sinov esa “orom”dan foydalanadi; u yakshanba qonunida o‘z yakuniga yetadigan so‘nggi yomg‘irning nihoyaviy sinov jarayonining ramzi bo‘lib, u yerda Osmon Nonini ifoda etuvchilar Shabbatning bayrog‘i sifatida yuksaltiriladi.
The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.
O‘nta sinovning boshlanishi ham, xuddi o‘nta sinovning yakuni kabi, Shabbatni va Shabbat bilan bog‘liq bo‘lgan xushxabar xabarini — ya’ni uchinchi farishtaning abadiy xushxabarini — ta’kidlaydi. Birinchi Qadesh o‘nta sinovning omegasi bo‘lgan ekan, demak o‘nta sinovning alfasi ham xuddi shu xususiyatlarga ega bo‘lishi kerak. Qadesh 1863-yilni ifodalar edi; o‘shanda Rabbiy O‘z ishini tugatib, O‘z xalqini uyiga olib ketishni istagan edi, ammo Va’da qilingan Yurtda kirish kechiktirildi.
“By reading the following scriptures we shall see how God regarded ancient Israel:
“Quyidagi Muqaddas Bitik oyatlarini o‘qish orqali biz Xudo qadimgi Isroilga qanday qaraganini ko‘ramiz:
“‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.
“‘Chunki Egamiz Yoqubni O‘zi uchun, Isroilni esa O‘zining xos xazinasi qilib tanladi.’ Zabur 135:4.
“‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.
“‘Chunki sen Egang Xudoying uchun muqaddas xalqsan, va Egam seni O‘zi uchun yer yuzidagi barcha xalqlardan ustun, O‘ziga xos bir xalq bo‘lishing uchun tanladi.’ Qonunlar takrori 14:2.”
“‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.
“‘Chunki sen Egang Xudoying uchun muqaddas xalqsan: Egang Xudoying seni yer yuzidagi barcha xalqlar orasidan O‘zi uchun alohida bir xalq bo‘lishing uchun tanladi. Egamiz sizlarni boshqa xalqlardan son jihatidan ko‘proq bo‘lganingiz uchun sevmadi ham, tanlamadi ham; chunki siz barcha xalqlarning eng ozi edingiz.’ Qonunlar takrori 7:6, 7.”
“‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.
“‘Axir, men va xalqing Sening nazaringda marhamat topganimiz nimadan bilinadi? Sen biz bilan bormog‘ingdan emasmi? Shunda men va xalqing yer yuzi ustidagi barcha xalqlardan ajralib turamiz.’ Chiqish 33:16.
“How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.
“Qadimgi Isroil naqadar tez-tez isyon ko‘targan, va ularni O‘zi tanlagan Xudoning amrlariga quloq solmaganlari uchun naqadar ko‘p marta hukmlar bilan ziyorat qilingan, hamda minglab odamlar halok qilingan! Ushbu oxirgi kunlarda Xudoning Isroili doimo dunyo bilan aralashib ketish va Xudoning tanlangan xalqi ekanining barcha alomatlarini yo‘qotish xavfi ostidadir. Titus 2:13–15 ni yana bir bor o‘qing. Bu yerda biz oxirgi kunlarga olib kelinmoqdamiz; o‘sha paytda Xudo O‘zi uchun alohida bir xalqni poklamoqda. Biz qadimgi Isroil qilganidek Uni g‘azablantiraylikmi? Undan yuz o‘girib, dunyo bilan aralashib ketib, hamda atrofimizdagi xalqlarning jirkanch ishlariga ergashib, Uning g‘azabini o‘z ustimizga keltiraylikmi?” Testimonies, 1-jild, 282, 283.
Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.
Oqsoqol Uayt shunday so‘raydi: “Qadimgi Isroil qilganidek, biz ham Uni g‘azablantiraylikmi?” Biz Misr timsolida ifodalangan dunyo bilan aralashib, Uni g‘azablantiramiz; Misr aynan Kadeshdagi isyonkorlar o‘zlarini yana o‘sha yerga boshlab borishi uchun yo‘lboshchi izlagan joy edi. 1863 yilda Misrga qaytish istagi va yangi bir yo‘lboshchini tanlash, ilhom orqali dunyo bilan bog‘lanishni istash sifatida tasvirlangan.
The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.
Hozir biz ko‘rib chiqayotgan parchadan oldin Opa Uayt qadimgi Isroilning oromga kirmagani haqidagi sharhi keltirilgan edi. Ularning uzluksiz isyoni kontekstida, u Xudo O‘z kelini bilan qanday munosabatda bo‘lishni istaganini, biroq Uning kelini buni rad etganini ko‘rsatadigan oyatlarni bayon qildi. Quyidagi parcha biz hozirgina o‘qigan narsaga olib kiradi.
In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.
U yozib qoldirgan parchada shunday deyiladi: “Xudo O‘z xalqidan faqat Uning O‘ziga ishonishni talab qildi. U, O‘ziga xizmat qilmaydiganlardan yordam olishlarini istamadi.” 1863-yilda Laodikeyachi Millerit Adventizmi Amerika Qo‘shma Shtatlari hukumati bilan ittifoq tuzdi, toki Amerika tarixidagi eng dahshatli urushga o‘z yosh yigitlarining majburiy harbiy xizmatga olinishi oldini olish borasidagi sa’y-harakatlariga yordam berilsin.
“We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.
“Biz bu yerda Xudo qadimgi Isroilga bergan ogohlantirishlarni o‘qiymiz. Ularning sahroda shuncha uzoq sarson yurishi Uning xayrixoh irodasi emas edi; agar ular bo‘ysungan va U tomonidan boshqarilishni sevgan bo‘lsalar, U ularni darhol Va’da qilingan Yurtga olib kirgan bo‘lur edi; ammo ular sahroda Uni shunchalik ko‘p ranjitganlari uchun, U O‘z g‘azabida, Unga butunlay ergashgan ikki kishidan boshqa hech kim Uning oromiga kirmasligiga qasam ichdi. Xudo O‘z xalqidan faqat Uning O‘ziga ishonishni talab qildi. U ular O‘ziga xizmat qilmaydiganlardan yordam olishlarini istamadi.”
“Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’
“Iltimos, Ezra 4:1–5 ni o‘qing: ‘Yahudo va Benyaminning dushmanlari surgunlik farzandlari Isroilning Egasi Xudovand uchun ma’bad qurayotganini eshitganlarida, Zarubabelning va ota-boshliqlarining oldiga kelib, ularga dedilar: Biz ham sizlar bilan birga quraylik; chunki biz ham sizlar kabi Xudoyingizni izlaymiz va bizni bu yerga olib kelgan Ossuriya shohi Esarxaddon zamonidan beri Unga qurbonlik qilib kelmoqdamiz. Lekin Zarubabel, Yeshua va Isroil ota-boshliqlarining qolganlari ularga dedilar: Xudoyimiz uchun uy qurishda sizlarning biz bilan hech qanday ishingiz yo‘q; balki Fors shohi podsho Kurush bizga buyurganidek, Isroilning Egasi Xudovand uchun uni o‘zimiz birgalikda quramiz. Shunda yurt xalqi Yahudo xalqining qo‘llarini bo‘shashtirdi, ularni qurilishda bezovta qildi va niyatlarini barbod qilish uchun ularga qarshi maslahatchilarni yolladi.’”
“Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’
“Ezra 8:21–23: ‘Shunda men Ahava daryosi bo‘yida ro‘za e’lon qildim, toki Xudoyimiz oldida o‘zimizni xo‘rlab, o‘zimiz, bolalarimiz va barcha mol-mulkimiz uchun Undan to‘g‘ri yo‘lni so‘raylik. Chunki yo‘lda dushmanga qarshi bizga yordam berish uchun shohdan lashkar va otliq askarlar so‘rashga uyaldim; zero biz shohga shunday degan edik: Xudoyimizning qo‘li Uni izlaganlarning barchasi ustida yaxshilik uchundir; ammo Uning qudrati va g‘azabi Uni tark etganlarning barchasiga qarshidir. Shunday qilib, biz ro‘za tutib, bu haqda Xudoyimizga yolvordik; va U iltijolarimizni qabul qildi.’
“The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.
“Payg‘ambar va bu otalar yurt xalqini haqiqiy Xudoga sajda qiluvchilar deb bilmadilar; garchi ular do‘stlik izhor qilib, yordam berishni istagan bo‘lsalar-da, Uning sajdasiga taalluqli hech bir narsada ular bilan birlashishga jur’at etmadilar. Ular Quddusga Xudoning ma’badini qurish va Uning sajdasini qayta tiklash uchun ketayotganlarida, yo‘lda yordam ko‘rsatishi uchun podshohdan ko‘mak so‘ramadilar, balki ro‘za va ibodat bilan Egadan yordam izladilar. Ular Xudo O‘z xizmatkorlarini Unga xizmat qilish yo‘lidagi sa’y-harakatlarida himoya qiladi va ravnaq toptiradi, deb ishondilar. Borliqning Yaratuvchisi O‘z sajdasini qaror toptirish uchun dushmanlarining yordamiga muhtoj emas. U yovuzlikning qurbonligini so‘ramaydi, Egadan o‘zga xudolarga ega bo‘lganlarning nazrlarini ham qabul qilmaydi.”
“We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.
“Biz ko‘pincha shunday e’tirozni eshitamiz: ‘Sizlar haddan tashqari ajralib turasizlar.’ Biz, bir xalq sifatida, jonlarni qutqarish yoki ularni haqiqatga yetaklash uchun har qanday qurbonlikka tayyor bo‘lardik. Ammo ular bilan birlashishga, ular sevgan narsalarni sevishga va dunyo bilan do‘stlashishga jur’at etmaymiz, chunki shunda biz Xudo bilan adovatda bo‘lib qolgan bo‘lardik.” Testimonies, 1-jild, 281, 282.
Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.
Opa Uайт Qodishdagi isyon haqidagi sharhiga bog‘liq holda shunday deydi: “Barcha narsalarning Yaratuvchisi O‘zining sajdasini qaror toptirish uchun O‘z dushmanlarining yordamiga muhtoj emas. U yovuzlik qurbonligini so‘ramaydi va Egamizdan o‘zga xudolarni Uning oldiga qo‘yganlarning nazrlarini qabul qilmaydi.” 1863-yilda Laodikiyalik Millerit Adventizm harakati jamoatga aylandi va yakshanba kunidagi ibodatni butun xalqka, keyinchalik esa butun dunyoga majburan joriy qiladigan hokimiyat bilan ittifoq tuzdi.
In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.
Keyingi maqolada biz 1863 yilga olib boradigan payg‘ambarlik chiziqlari haqidagi mulohazalarimizni davom ettiramiz; 1863 yil 1844 yildan 1863 yilgacha bo‘lgan payg‘ambarlik davrining cho‘qqi toshidir.
The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.
Bo‘lgan narsa — bo‘ladigan narsaning o‘shasidir; qilingan narsa esa — qilinadigan narsaning o‘shasidir; quyosh ostida yangi hech narsa yo‘q. Shunday biror narsa bormi-ki, u haqda: “Qara, bu yangi”, deb aytilsa? U allaqachon qadim zamonlarda, bizdan oldin ham bo‘lgan. Men bilamanki, Xudo nima qilsa, u to abad qoladi: unga hech narsa qo‘shib bo‘lmaydi, undan hech narsa ayirib bo‘lmaydi; Xudo buni insonlar Uning huzurida qo‘rqib yurishlari uchun qiladi. Bo‘lgan narsa hozir ham bordir; bo‘ladigan narsa esa allaqachon bo‘lgan; va Xudo o‘tib ketgan narsani yana talab qiladi. Voiz 1:9, 10; 3:14, 15.