The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.
Yo‘el kitobi Xudoning uzumzorining vayron qilinishi to‘rtinchi avlodda yuz berishini ko‘rsatadi.
The word of the Lord that came to Joel the son of Pethuel.
Pethu’el o‘g‘li Yoelga Egamizning kalomi nozil bo‘ldi.
Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.
Buni eshitinglar, ey qariyalar, va quloq tutinglar, ey yurtning barcha aholisi. Bu sizlarning kunlaringizda yoki hatto ota-bobolaringizning kunlarida bo‘lganmi? Bu haqda farzandlaringizga aytinglar, farzandlaringiz esa o‘z farzandlariga, ularning farzandlari esa keyingi avlodga aytsin.
That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.
Palmerqurt qoldirgan narsani chigirtka yedi; chigirtka qoldirgan narsani kanqurt yedi; kanqurt qoldirgan narsani esa qurt yedi.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:1–5.
Ey mastlar, uyg‘oninglar va yig‘langlar; ey sharob ichuvchilarning barchasi, dod solinglar, yangi sharob sababli; chunki u og‘zingizdan uzib tashlangan. Yoel 1:1–5.
The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.
O‘nta bokira haqidagi masal Adventizm haqidagi masaldir, va masaldagi uyg‘onish bug‘doy bilan begona o‘tlar ajratib olinadigan paytda sodir bo‘ladi; o‘sha vaqtda begona o‘tlar “yangi sharob”dan “uzib tashlanganliklari” haqiqatini anglab uyg‘onadilar. “Uzib tashlangan” so‘zi Abronning ahd yo‘lidagi birinchi qadamini bildiradi; o‘shanda ahdni qon bilan tasdiqlash marosimida bir urg‘ochi sigir, bir urg‘ochi echki va bir qo‘chqor ikkiga bo‘lib kesilgan edi. O‘sha ayni ahdga oid parchada Xudo O‘z xalqini to‘rtinchi avlod davrida hukm bilan ziyorat qilishini bildiradi.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Va U Abramga dedi: “Shuni aniq bilgilki, sening zurriyoting o‘zlariga tegishli bo‘lmagan bir yurtda musofir bo‘lib yashaydi, ularga qullik qiladi; va u yerdagilar ularni to‘rt yuz yil ezadilar. Ammo ular qullik qiladigan o‘sha xalqni Men hukm qilaman; shundan keyin ular katta boylik bilan chiqib ketadilar. Sen esa tinchlikda ota-bobolaring oldiga ketursan; yaxshi qarilikda dafn etilursan. Ammo to‘rtinchi avlodda ular yana bu yerga qaytib keladilar; chunki Amoriylarning gunohi hali to‘lib yetgani yo‘q.” Ibtido 15:13–16.
When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.
Bashorat to‘rtinchi avlodda, Muso avlodida, bajo bo‘lganida, Rabbiy O‘nta Amrni Xudo bilan Uning tanlangan xalqi o‘rtasidagi ahdning timsoli sifatida ilgari surdi. O‘sha o‘nta qonunning ikkinchisida Abraning to‘rt avlodi haqidagi nur ulug‘landi.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
O‘zing uchun yuqoridagi osmonda, pastdagi yerda yoki yer ostidagi suvda bo‘lgan biror narsaning o‘yma tasvirini ham, biror suratini ham yasama. Ularga sajda qilma va ularga xizmat qilma; chunki Men, Egang Xudoying, rashkchi Xudodirman; Mendan nafratlanadiganlarning otalarining gunohini bolalarining zimmasiga, uchinchi va to‘rtinchi naslgacha yuklayman; Meni sevib, amrlarimni bajaradigan minglablarga esa marhamat ko‘rsataman. Chiqish 20:4–6.
The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”
Abram ahdining to‘rt avlodi Xudoning rashkchi Xudo sifatidagi fe’l-atvorining ulug‘lanishiga singdirilgan edi. Uning rashki o‘yib yasalgan tasvirlarga qarama-qarshi qo‘yiladi. Abramning to‘rtinchi avlodi bilan biz, shuningdek, bosqichma-bosqich hukmni ham topamiz. Bu hukm Xudoning xalqi qullikda bo‘lgan xalq ustiga ham, Xudoning xalqi ustiga ham edi, undan keyin esa amoriylar hukm qilinishi kerak edi. Abram, Xudoning uyi bilan boshlanib, dunyo bo‘ylab izchil ravishda davom etadigan bosqichma-bosqich hukm jarayonini ko‘rsatadi, ikkinchi amr esa hukm jarayoni insoniyatni Xudodan nafratlanadiganlar sinfi va Xudoni sevadiganlar sinfiga ajratishini bildiradi; shu tariqa u: “Agar Meni sevsangizlar, amrlarimga rioya qilinglar”, deb hayqiradigan Yakshanba qonunining timsolini beradi.
In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.
Qonun Sinayda berilayotgan ayni davrda, Musoga Xudoning fe’l-atvori ko‘rsatiladi.
And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.
Egamiz Musoga dedi: “O‘zing uchun avvalgilariga o‘xshash ikkita tosh lavha yo‘nib ol; sen sindirgan birinchi lavhalarda bo‘lgan so‘zlarni Men shu lavhalar ustiga yozaman. Ertalabga tayyor bo‘lgin; ertalab Sinay tog‘iga chiqib, u yerda tog‘ning cho‘qqisida Mening huzurimda hozir bo‘lgin. Hech kim sen bilan birga chiqmasin, butun tog‘ bo‘ylab hech kim ko‘rinmasin; qo‘y-echkilar ham, qoramollar ham o‘sha tog‘ oldida o‘tlamasin.”
And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,
U birinchilariga o‘xshash ikkita tosh lavhani yo‘nib tayyorladi; Muso esa erta tongda turib, Egamiz unga amr qilganidek, Sinay tog‘iga chiqdi va qo‘lida o‘sha ikki tosh lavhani oldi. Shunda Egamiz bulut ichida tushib keldi, u yerda uning yonida turdi va Egamizning nomini e’lon qildi. Va Egamiz uning oldidan o‘tib, shunday e’lon qildi,
The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.
Egamiz, Egamiz Xudo, rahmli va inoyatli, sabr-toqatli hamda ezgulik va haqiqatga boy, minglar uchun rahm-shafqatni saqlovchi, gunohni, isyonni va xatoni kechiruvchi, ammo aybdorni aslo oqlamaydigan; otalarning gunohini bolalar ustiga va bolalarning bolalari ustiga, uchinchi va to‘rtinchi avlodgacha yuklovchidir.
And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.
Muso shoshildi, boshini yerga egib sajda qildi. Va dedi: “Ey Rabbiy, agar endi Sening nazaringda inoyat topgan bo‘lsam, iltimos, Rabbiy oramizda yursin; chunki bu bo‘yni qattiq xalqdir; gunohimizni va xatomizni kechirgin, bizni esa O‘zingning merosing qilib olgin”. Chiqish 34:1–9.
The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.
Qonunning ikkinchi bor berilishi 1850-yilgi pionerlar jadvaliga muvofiq keladi. Birinchi lavhalar sindirilgan edi, va birinchi lavhada raqamlarda xato bor edi. Shundan so‘ng qadimgi Isroil qonunning omonatchilari qilindi, va zamonaviy Isroil Xudoning qonuni hamda Xudoning bashoratli Kalomining qonunlari omonatchilari qilindi. Ikki lavha ilk bor taqdim etilganda qarorgohda so‘zma-so‘z isyon mavjud edi, va 1850-yilgi jadval taqdim etilganda qarorgohda ruhiy isyon qaynab kelayotgan edi. Abramoning to‘rtinchi avlod haqidagi bashorati Muso tomonidan to‘rtinchi avlodda amalga oshdi; o‘sha yerda Xudo hukm haqidagi vahiyni to‘rtinchi avlodda ikkinchi amr ichida kengaytirdi. O‘yma tasvirlar Xudoga bo‘lgan haqiqiy sajdaning qalbakilashtirilgan o‘rniga aylandi, va Xudoning fe’l-atvoriga xos rashki hukmga bog‘landi. So‘ng Muso Xudoning ulug‘vorligini ko‘rdi. U Xudoning rashkini, Uning “ismi” orqali ifodalanganidek, Xudoning fe’l-atvorining bir unsuri sifatida ko‘rdi, va sajda qiluvchi bilan ularning otalarining gunohlari o‘rtasidagi munosabat bayon etiladi.
When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.
Masih ma’badni birinchi marta poklaganida, shogirdlar Uning uyi uchun bo‘lgan g‘ayrati Uni yeb bitirgani eslariga tushdi. “G‘ayrat” — bu “rashk” so‘zidir. Xudoning O‘z rashkini ifoda etadigan fe’l-atvori Masihni O‘z ma’badini poklashga undagan sababdir; va ota-bobolaringizning o‘sha gunohlarini e’tirof etish zaruratining payg‘ambarlik xususiyati keyinchalik Levilar yigirma oltidagi “yetti karra” hukmida tavbaga chaqiriqning ajralmas unsuri bo‘lib qoladi. Ibrohimning “to‘rtinchi avlodi” ahd tarixida davom etar ekan, tobora ortib boruvchi salmoqqa ega bo‘ladi. Yo‘el kitobi oxirgi yomg‘ir zamonini ifodalaydi, bu esa oxirgi kunlarda sodir bo‘ladi. Yo‘el kitobi o‘z xabarini to‘rt avlod haqidagi xabarni kiritishi asosiga quradi; bu mavzu Ibrohimning Xudo bilan uch bosqichli ahdining eng birinchi qadamidayoq qayd etilgan edi. O‘sha mavzu Yo‘el kitobida o‘z yakuniga yetadi.
Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.
Va’da qilingan yurtga kirilgach, Ahd sandig‘i Shilo’da joylashtirildi; bu yerda oliy ruhoniy bo‘lgan yovuz va nodon Eli hamda uning ikki buzuq o‘g‘li Shomuilning chaqirilishi bilan qarama-qarshi qo‘yiladi. Shilo ahdning ramzi bo‘lgan Sandiqning safaridagi bir bosqichga aylanadi. Sandiq Erixo devorlarini qulatish ramzi sifatida ishlatilgandan keyin, Eli va uning yovuz o‘g‘illarining o‘limigacha taxminan to‘rt yuz yil davomida Shilo’da turdi. So‘ng u Filistlar tomonidan qo‘lga olindi, undan keyin esa Dovud Sandiqni Quddusga ko‘chirganida, Quddusga tantanali kirishning ilk tasviri amalga oshdi. Ahd ramzini Quddusga ko‘chirishdan ko‘zlangan bayon etilgan maqsad shuki, Xudo O‘z nomini Quddusda qo‘yishni tanladi, va Uning nomi Uning rashki bilan bog‘liqdir; bu esa to‘rtinchi avloddagi Uning rashkli hukmi bilan bog‘liqdir.
At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”
Yakshanba qonuni vaqtida Rabbiy g‘olib cherkovni barcha tepaliklar va tog‘lar uzra yuksaltiradi, va g‘ayriyahudiylar: “Kelinglar, Xudoning uyiga boraylik”, — deydilar.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Oxirgi kunlarda shunday bo‘ladiki, Egamiz uyining tog‘i tog‘larning cho‘qqisida mustahkam o‘rnatiladi va tepaliklardan yuksak bo‘ladi; barcha xalqlar unga oqib keladilar. Va ko‘p xalqlar borib, shunday deydilar: Kelinglar, Egamizning tog‘iga, Yoqub Xudosining uyiga chiqaylik; U bizga O‘z yo‘llarini o‘rgatadi, va biz Uning so‘qmoqlarida yuramiz. Chunki Qonun Siyondan chiqadi, va Egamizning kalomi Quddusdan. Ishayo 2:2, 3.
The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,
Egamizning kalomi Quddusdan chiqadi, chunki U O‘zining “nomi”ni o‘sha yerga qo‘yishni tanlagan. Muso bilan esa, “Egamiz bulut ichida tushib keldi va u yerda uning yonida turdi hamda Egamizning nomini e’lon qildi. Va Egamiz uning oldidan o‘tib, shunday e’lon qildi,
The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.
Egamiz, Egamiz Xudo, rahmli va inoyatli, sabr-toqatli, ezgulik va haqiqatga boy, minglar uchun rahm-shafqatni saqlovchi, aybni, itoatsizlikni va gunohni kechiruvchi, ammo aybdorni aslo aybsiz deb chiqarmaydigan; otalarning aybini bolalar ustiga, bolalarning bolalari ustiga, uchinchi va to‘rtinchi avlodgacha yetkazuvchi. Chiqish 34:6, 7.
His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.
Uning “ismi” Uning fe’l-atvoridir, va Xudoning fe’l-atvori nihoyatda murakkab hamda nihoyatda sodda. Xudo sevgidir — bu Uning fe’l-atvorining mukammal, ammo sodda ifodasidir. Abramning “hukmning to‘rtinchi avlodi” haqidagi ahd haqiqatiga ikkinchi amrning to‘rtinchi avlod haqidagi qo‘shimcha nuri bilan “satr ustiga satr” tarzida kenglik berildi. So‘ng Musoning tajribasi to‘rtinchi avlodning Xudoning fe’l-atvori bilan bog‘liqligi haqidagi nurni, Uning rashki haqidagi nurni qo‘shish orqali, yanada kengaytiradi. Ilohiy ilhom fe’l-atvorni “fikrlar va tuyg‘ular birikmasi” deb ta’riflagan, biroq ilohiy ilhom bizga shuni ham bildirganki, bizning fikrlarimiz Xudoning fikrlari kabi emas. Uning fe’l-atvori — Uning fikrlari va tuyg‘ularining birikmasidir, va Uning fe’l-atvori bizning sodda insoniy fikrlarimiz va tuyg‘ularimizdan tashqari shunchalik ko‘p qirralarga egaki, farq shundaki, Uning fikrlari yerga nisbatan osmondan ham yuksakdir.
For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.
“Zotan, Mening fikrlarim sizlarning fikrlaringiz emas, sizlarning yo‘llaringiz ham Mening yo‘llarim emas, — deydi Egamiz. — Osmon yerga nisbatan qanchalik baland bo‘lsa, Mening yo‘llarim ham sizlarning yo‘llaringizdan, Mening fikrlarim esa sizlarning fikrlaringizdan shunchalik balanddir.” Ishayo 55:8, 9.
So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?
Shunday ekan, tafakkur qilish uchun insoniy bir mulohaza shudir: agar Xudoning fe’l-atvori Uning nomi orqali ifodalansa, demak, Xudo nomining har bir zohir bo‘lishi Uning fe’l-atvorining zohir bo‘lishidir. Yahudo qabilasining Arsloni O‘zining bashoratli Kalomini muhrlaydi va muhrdan yechadi; Palmoni — Sirlarning Ajoyib Sanovchisidir; U ayni paytda quruq yerdan chiqqan Ildiz hamdir, shuningdek yonayotgan buta, olov ustuni, bosh farishta Mikoil va yana, yana boshqalardir. Xudoning turli nomlari orqali ifodalangan fe’l-atvorining sifatlari nihoyasizdir. “Tafakkur qilish uchun insoniy mulohaza” mana shudir: Xudoning fe’l-atvorining mavjudligi ma’lum bo‘lgan shu qadar turli ifodalari ichida, nega aynan Abrom bilan uch qismli ahd jarayonining eng birinchi ahd bosqichida “to‘rtinchi avlod hukmi” ahddagi asosiy bayonot bo‘lib turibdi — va bu Uning nomini aks ettiryapti — buning ahamiyati nimada?
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Va U Abramga dedi: “Shuni aniq bilgilki, sening zurriyoting o‘ziga tegishli bo‘lmagan yurtda g‘arib bo‘ladi, u yerning xalqiga xizmat qiladi; ular esa ularni to‘rt yuz yil ezadilar. Ammo ular xizmat qiladigan o‘sha xalqni Men hukm qilaman; shundan keyin ular katta boylik bilan chiqib ketadilar. Sen esa ota-bobolaring oldiga tinchlikda ketursan; yaxshi qarilikda dafn etilursan. Biroq to‘rtinchi naslda ular yana bu yerga qaytib keladilar; chunki Amoriylarning gunohi hali to‘lib yetgani yo‘q.” Ibtido 15:13–16.
The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.
Xudo odamlar va xalqlarning Qozisi sifatidagi O‘z fe’l-atvoriga ko‘ra, odamlarga to‘rt avlod bilan ifodalanuvchi sinov muddatini beradi. Xudo Qozidir, U rahmdildir, U sabrlidir va odamlar hamda xalqlar ustidan hukmni to‘rtinchi avlodda yakuniga yetkazadi. Xudoning tanlangan xalq bilan tuzgan ahdidagi asosiy bayonoti to‘rtinchi avloddagi hukmni ham o‘z ichiga oladi. Birinchi farishtaning xabari uch alohida farishta xabarining har biriga xos barcha xususiyatlarni o‘zida mujassam etgani kabi, xuddi shuningdek, Ibrohim ahdining birinchi bosqichi ham butun uch karra ahdning xususiyatlarini o‘zida mujassam etadi. Xudoning nomi shundan iboratki, U to‘rtinchi avlodda hukm qiladigan rahmli Qozidir. Tanlangan xalqning ahd tarixidagi har bir keyingi bosqich ana shu poydevor ustiga quriladi.
When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.
Yo‘el kitobi beshinchi oyatda yarim tun faryodining uyg‘onishi joyiga qo‘yilganda va “yangi sharob” ularning og‘zidan “olib tashlanganda”, tanlangan ahd xalqining o‘sha yakuniy ahdiy ajralishiga kirish qismi ahdning asosiy xabari bo‘lib, unda keyinchalik “olib tashlanadigan” ahd xalqining isyoni to‘rtinchi avlodda amalga oshishi bayon etiladi. Ular ahdning asosiy xabarini anglamaganliklari uchun “olib tashlanadilar”.
That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.
Ibtido 15-bobning to‘rt oyatidagi ahdning o‘sha asosiy xabari — keyingi kunlarda ahdning tamal toshi xabari “yangi sharob” sifatida taqdim etilganda qo‘llanadigan hukm mezoni — o‘lchov tayoqchasidir. “Yangi sharob” “uzib tashlanganda”, Efrayimning mastlarini uyg‘otish bilan bog‘liq bo‘lgan og‘irlik faqatgina u kechki yomg‘irning sinov davrida isyonkor tanlangan xalqning yakuniy to‘rtinchi avlodi ustidan e’lon qilingan hukm bayoni doirasiga joylashtirilgandagina chinakam anglanadi.
In Genesis seventeen, we find the second step of the threefold covenant with Abraham:
Ibtido 17-bobda biz Ibrohim bilan tuzilgan uch qirrali ahdning ikkinchi bosqichini topamiz:
And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;
Va Xudo Ibrohimga dedi: “Shunday ekan, sen ham, sendan keyingi nasllaring ham o‘z avlodlari davomida Mening ahdimni saqlaysizlar. Men bilan sizlarning orangizda, sendan keyingi zurriyoting bilan tuzilgan va sizlar saqlashingiz lozim bo‘lgan ahdim shudir;”
Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.
Orangizdagi har bir erkak bola sunnat qilinsin. Sunnat teringizning etini kestiring; bu Men bilan sizning orangizdagi ahdning alomati bo‘ladi. Orangizdagi har bir erkak bola, nasllaringiz davomida, sakkiz kunlik bo‘lganda sunnat qilinsin; u xonadonda tug‘ilgan bo‘lsin yoki sening zurriyotingdan bo‘lmagan biror begonalikdan pulga sotib olingan bo‘lsin. Xonadoningda tug‘ilgan ham, pulingga sotib olingan ham albatta sunnat qilinishi kerak; Mening ahdim esa tanangizda abadiy ahd bo‘lib qoladi. Sunnat terisining eti sunnat qilinmagan sunnatsiz erkak bola esa o‘z xalqi orasidan qirqib tashlansin; u Mening ahdimni buzgan bo‘ladi. Ibtido 17:9–14.
The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.
Ikkinchi qadam “kesib tashlanish” timsoliga ikkinchi bir guvohlikni taqdim etadi. “Kesib tashlanish” deb tarjima qilingan so‘z o‘z ildizini o‘n beshinchi bobda Abram ikkiga bo‘lib tashlagan hayvonlardan oladi, va o‘sha parchada sunnat qilinmagan har kim ahddan “kesib tashlanadi”. Sunnat ahd tarixida, Masih aynan shu haqiqatlarni tasdiqlayotgan joyda, suvga cho‘mdirish bilan almashtirildi, va shu sababli U, bizning namunaimiz sifatida, sakkizinchi kuni tiriltirildi.
That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.
O‘sha belgi sandiqdagi sakkiz jon timsolida ifodalanganidek, sakkizinchi kuni amalga oshirilishi lozim edi. Ikkinchi bosqichda esa ko‘zga ko‘rinadigan sinov ifodalanadi: xoh bu Ilyos tomonidan ijro etilgan hukmdan oldin Isroilning Ilyos va Izabelning payg‘ambarlari o‘rtasida tanlov qilishi bo‘lsin, xoh Daniyor, Shadrax, Meshax va Abednaxoning siymosi podshohning taomini yeganlarning siymosidan ko‘ra yaxshiroq va to‘laroq ko‘ringani bo‘lsin, ikkinchi sinov ko‘zga ko‘rinadigan sinovdir. Sunnat hayotning belgisidir, sandiq ustidagi sakkiz jon esa halok bo‘lganlarga qarama-qarshi ravishda tirik qolganlarni ifodalaydi.
In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.
Masih tarixida, ahdning belgisi suvga cho‘mishga o‘tganda, havoriy Pavlus ahd tarixidagi ana shu oyatlarning o‘z tarixidan foydalanib, ahd tarixidagi buyuk o‘zgarishni namoyon qildi. U sunnatda kesib tashlanadigan tanadan ilohiylikka nisbatan insonning timsoli sifatida, shuningdek insonning yuksak tabiatiga nisbatan uning quyi tabiatining timsoli sifatida foydalandi. Pavlus o‘z shogirdlariga Xudoning bashoratli Kalomi orqali ta’lim berdi, va “tanlangan kishi” sifatidagi maqsadi (chunki uning Shaul degan ismi shuni anglatadi) Xudoning ahd xalqi sifatida jismoniy Isroildan ruhiy Isroilga o‘tish bilan ifodalangan ahd tarixidagi buyuk o‘zgarishni aniqlab berish edi. O‘ziga topshirilgan ishni ado etar ekan, u o‘zining bashoratli xabarini ahd tarixi doirasida taqdim etdi.
Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.
Ibtido o‘n yettinchi bob Vahiy o‘n to‘rtinchi bobdagi uch farishtada o‘zining omega ijrosini topadigan ahdning uch asosiy bosqichidan ikkinchi bosqichni ifodalaydi. Ikkinchi bosqich xatna alomati bilan ifodalanadi; bu alomat vizual sinovni ifodalovchi bayroq bo‘lgan bir yuz qirq to‘rt ming kishining ustidagi Xudoning muhrining timsolidir. Uch farishta Ibrohimning alfa ahdining omega qismidir. Ibrohim uchun uchinchi bosqich yigirma ikkinchi bob edi.
And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.
So‘ng Egamizning farishtasi osmondan Ibrohimga ikkinchi marta nido qilib, dedi: “Men O‘z nomim bilan qasam ichdim, — deydi Egamiz, — sen shu ishni qilganing va o‘g‘lingni, yagona o‘g‘lingni ayamaganing uchun, albatta, seni barakali qilaman va naslingni osmondagi yulduzlar kabi, dengiz qirg‘og‘idagi qum kabi nihoyatda ko‘paytiraman; nasling dushmanlarining darvozasini egallaydi; yer yuzidagi barcha xalqlar sening nasling orqali baraka topadi; chunki sen Mening ovozimga itoat etding.” Ibtido 22:15–18.
Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.
Bobning birinchi oyatida shunday deyiladi: “Bu voqealardan keyin shunday bo‘ldiki, Xudo Ibrohimni sinadi va unga dedi: Ibrohim! U esa dedi: Mana, men shu yerdaman.” Xudo Ibrohimni sinadi va shu tariqa uchinchi ahd bayonidan oldingi yakuniy sinovni belgiladi. Ibrohim sinovdan o‘tganidan keyin, Ibrohimning uch qismli ahdining so‘nggi to‘rt oyati bayon etildi. Ibrohim Xudoning ovoziga “itoat qilgani” uchun, bu parchada bu Uning “ahd ovozi”dir, Ibrohim xalqlarning otasi sifatida baraka topishi kerak edi. Uchinchi farishta — bu sinovdir; u Ibrohim singari xarakterni namoyon etadigan sinovni ifodalaydi, xarakter esa Ibrohim qilganidek Xudoga ishonishingizga yoki ishonmasligingizga asoslanadi. Sinovdan Ibrohim singari o‘tganlar butun dunyodagi barcha xalqlarni yig‘ib olish uchun ishlatiladilar. Uch bobdan olingan o‘n yetti oyat Xudo bilan tanlangan xalq o‘rtasidagi ahdni ko‘rsatadi; va shu tariqa ular tanlangan xalqning ahd tarixidagi alfani ifodalaydi; va shu tariqa, o‘sha oyatlar ham bir yuz qirq to‘rt mingning ko‘tarib chiqarilishi bilan ifodalangan ahd tarixining omegasini ham ifodalaydi.
How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.
Uy yoki transport vositasini avval shartnoma shartlarini ko‘rib chiqmasdan turib sotib oladiganlarimiz nechta? Laodikiyadagi Yettinchi kun adventistlaridan nechasi Xudo bilan tuzgan ahd-shartnomasining eng birinchi sharti Xudoning O‘zini to‘rtinchi avlodgacha hukm qiladigan rahmli Xudo ekanini bildirishi ekanini biladi? Fojiya shundaki, ular Millerchilar tarixining asosiy haqiqatlarini ham bilmaydilar, na o‘zlari da’vo qilayotgan ahdiy munosabatning asosiy haqiqatlarini biladilar; va shu sababdan ular, qadimgi Isroil singari, o‘zlariga tashrif buyurilgan vaqtni bilmaydilar. 11-sentabrda boshlangan o‘sha tashrif davrining yakuni shuki, ular yarim tunda uyg‘otilib, faqat o‘sha paytda o‘zlarining uzib tashlanganini anglaydilar.
We will continue in the next article.
Keyingi maqolada davom etamiz.
“On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.
“18-aprel kuni, qulayotgan binolar manzarasi ko‘z oldimdan o‘tganidan ikki kun o‘tgach, men Los-Anjelesdagi Karr-strit cherkovida belgilangan uchrashuvni o‘tkazish uchun bordim. Cherkovga yaqinlashganimizda, gazeta sotayotgan bolalarning shunday baqirayotganini eshitdik: ‘San-Fransisko zilzila tufayli vayron bo‘ldi!’ Yuragim og‘ir holda men bu dahshatli falokat haqidagi shoshilinch tarzda bosilgan ilk xabarlarni o‘qidim.”
“Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.
“Oradan ikki hafta o‘tgach, uyga qaytayotgan safarimizda San-Fransiskodan o‘tdik va arava yollab, o‘sha ulkan shaharda sodir bo‘lgan vayronagarchilikni bir yarim soat davomida ko‘zdan kechirdik. Ofatlarga bardosh bera oladi deb hisoblangan binolar xarobalarga aylangan edi. Ba’zi hollarda binolar qisman yer qa’riga cho‘kib ketgan edi. Shahar yong‘inga va zilzilaga bardoshli inshootlar barpo etishda inson zakovatining naqadar ojiz ekanining nihoyatda dahshatli manzarasini namoyon etar edi.”
“Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’
Rabbiy O‘z payg‘ambari Zafaniyo orqali yovuzlik qiluvchilar ustiga keltiradigan hukmlarini aniq bayon qiladi: “Men yer yuzidan hamma narsani tamoman yo‘q qilurman, deydi Rabbiy. Men odamni ham, hayvonni ham yo‘q qilurman; osmon qushlarini ham, dengiz baliqlarini ham, gunohsizlarni yo‘ldan ozdiruvchi to‘siqlarni ham yovuzlar bilan birga yo‘q qilurman; va Men yer yuzidan odamni qirib tashlayman, deydi Rabbiy.”
“‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….
“‘Egamizning qurbonligi kunida shunday bo‘ladiki, Men amirlarni, shohning o‘g‘illarini va g‘ayri kiyim kiyganlarning barchasini jazolayman. O‘sha kuni Men ostonadan sakrab o‘tadiganlarning hammasini ham jazolayman; ular o‘z xo‘jayinlarining uylarini zo‘ravonlik va yolg‘on bilan to‘ldiradilar….
“‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.
“‘O‘sha vaqtda shunday bo‘ladiki, Men Quddusni chiroqlar bilan titkilab qidiraman va o‘z xamirturushida tinchib qolgan, yuragida: Egamiz na yaxshilik qiladi, na yomonlik qiladi, deb aytadigan odamlarni jazolayman. Shuning uchun ularning mol-mulki talon-toroj bo‘ladi, uy-joylari esa vayronaga aylanadi; ular uylar quradilar, ammo ularda yashamaydilar; uzumzorlar barpo etadilar, ammo uning sharobini ichmaydilar.
“‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.
“‘Egamizning buyuk kuni yaqin, u yaqin va nihoyatda tez kelmoqda, Egamiz kunining ovozi ham yaqin: o‘sha yerda bahodir odam achchiq faryod qiladi. O‘sha kun g‘azab kunidir, kulfat va tanglik kuni, vayronalik va xarobalik kuni, zulmat va qorong‘ilik kuni, bulutlar va qalin qorong‘ulik kuni, karnay va bong kuni, mustahkamlangan shaharlarga va baland minoralarga qarshi kun bo‘ladi. Men insonlar boshiga tanglik keltiraman, shunda ular ko‘rlar kabi yuradilar, chunki ular Egamizga qarshi gunoh qildilar: ularning qoni tuproq kabi to‘kiladi, jasadlari esa go‘ng kabi bo‘ladi. Egamiz g‘azabining kunida na ularning kumushi, na oltini ularni qutqara oladi; balki butun yurt Uning rashkining olovi bilan yutib yuboriladi; chunki U yurtda yashovchilarning barchasiga tez va dahshatli yakun keltiradi.’ Zafaniyo 1:2, 3, 8–18.”
“God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.
“Xudo endi uzoq vaqt sabr qilib turolmaydi. Uning hukmlari allaqachon ayrim joylarga tusha boshladi, va yaqin orada Uning ochiq-oydin g‘azabi boshqa joylarda ham seziladi.
“There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.
“Xudo vaziyatning Egasi ekanini namoyon etuvchi bir qator voqealar sodir bo‘ladi. Haqiqat aniq va shubhasiz tilda e’lon qilinadi. Biz xalq sifatida Muqaddas Ruhning boshqaruvchi yo‘lboshchiligi ostida Rabbimizning yo‘lini tayyorlashimiz kerak. Xushxabar o‘z pokligi bilan yetkazilishi lozim. Tirik suv oqimi o‘z yo‘lida chuqurlashib, kengayib borishi kerak. Yaqin va uzoqdagi barcha maydonlarda odamlar omochdan va ongni ko‘p band etadigan odatiy tijorat hamda ish kasblaridan chaqirib olinadilar va tajribali kishilar bilan bog‘liq holda ta’lim oladilar. Ular samarali mehnat qilishni o‘rganar ekanlar, haqiqatni qudrat bilan e’lon qiladilar. Ilohiy taqdirning eng ajoyib amallari orqali qiyinchilik tog‘lari olib tashlanib, dengizga tashlanadi. Yer yuzida yashovchilar uchun juda katta ahamiyatga ega bo‘lgan xabar eshitiladi va anglanadi. Odamlar haqiqat nima ekanini bilib oladilar. Ish oldinga, yana ham oldinga siljib boradi, toki butun yer yuziga ogohlantirish berilguncha; shundan keyin esa oxirat keladi.
“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.
Kunlar o‘tgan sayin, Xudoning hukmlari dunyoda ekanligi tobora ravshan bo‘lib bormoqda. U olovda, toshqinda va zilzilada bu yer yuzining aholisini O‘zining yaqinlashib kelayotganini ogohlantirmoqda. Dunyo tarixidagi buyuk inqiroz yetib keladigan vaqt yaqinlashmoqda; o‘shanda Xudo hukumatidagi har bir harakat qizg‘in qiziqish va ifoda etib bo‘lmas vahima bilan kuzatiladi. Xudoning hukmlari tez-tez birin-ketin keladi — olov va toshqin, zilzila, urush va qon to‘kish bilan.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
“Oh, xalq o‘zlariga qilingan ilohiy tashrif vaqtini bilsa edi! Bu vaqt uchun sinovchi haqiqatni hali eshitmaganlar ko‘p. Xudoning Ruhi kurashayotganlar ham ko‘p. Xudoning vayron qiluvchi hukmlari vaqti — haqiqat nima ekanini bilib olish imkoniga ega bo‘lmaganlar uchun rahmat vaqtidir. Rabbiy ularga mehr bilan nazar soladi. Uning rahm-shafqatli qalbi ta’sirlanadi; qutqarish uchun Uning qo‘li hali ham uzatilgandir, holbuki kirishni istamaganlar uchun eshik yopilgandir.
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.
“Xudoning rahm-shafqati Uning uzoq sabr-toqatida namoyon bo‘ladi. U O‘z hukmlarini tiyib turibdi, ogohlantirish xabari hammaga yetkazilishini kutmoqda. Oh, agar xalqimiz dunyoga so‘nggi rahm-shafqat xabarini yetkazish zimmasida turgan mas’uliyatni lozim darajada his qilganida edi, naqadar ajoyib bir ish amalga oshirilgan bo‘lar edi!” Guvohliklar, 9-jild, 94–97.