The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.
Yo‘el kitobi Laodikiyadagi Yettinchi kun Adventist jamoatining rahbariyatini uning to‘rt avlod davomida tobora kuchayib borgan isyoni haqidagi guvohlik bilan yuzlashtiradi. Bu to‘rt avlod, shuningdek, Hizqiyol kitobining sakkizinchi bobida ham tasvirlangan bo‘lib, u yerda to‘rtinchi avlodga mansub yigirma besh kishi quyoshga sajda qiladi. 1901 yilda, 1888 yilgi isyondan 13 yil o‘tib, Adventist jamoati jamoatga rahbarlik qilish uchun bir qo‘mita tuzdi.
The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.
Dastlabki Bosh Konferensiyaning Ijroiya qo‘mitasi 1901-yildagi Bosh Konferensiya sessiyasida amalga oshirilgan yirik qayta tashkil etish jarayonida tuzilgan bo‘lib, u 25 a’zodan iborat edi. Bu 1901-yildan avvalgi, atigi 13 a’zodan iborat bo‘lgan qo‘mitaga nisbatan sezilarli kengayish edi. Yillar davomida a’zolar soni ortib bordi, biroq Iso har doim oxirni boshlanish bilan aynanlashtiradi. Boshlanish 25 a’zodan iborat edi, ulardan biri rahbar bo‘lib, bu muqaddas maskandagi tartibga muvofiq edi; u 24 ruhoniy va bitta oliy ruhoniydan iborat bo‘lgan.
Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.
Yahudo va Sinedrion Masih zamonidagi isyonning ikki ramzidir. Sinedrion Laodikiyadagi Yettinchi kun Adventistlar jamoatini ifodalaydi. Sinedrionning Masihning xochga mixlanishidagi ishtiroki Adventizmning yakshanba qonuni inqirozidagi rolini oldindan tasvirlaydi. Sinedrion — Quddusdagi yahudiylarning oliy kengashi bo‘lib, bosh ruhoniylar, oqsoqollar va kotiblardan tarkib topgan hamda Oliy ruhoniy Qayafas raisligida faoliyat yuritgan — Iso o‘limiga olib borgan voqealarda markaziy rol o‘ynadi.
After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.
Iso Gethsemaniyada hibsga olingach (Yahudoning xiyonati orqali uyushtirilgan holda), u tunda Kayafaning uyida Oliy Kengash huzuriga olib kelindi. Ular Uni mahkum etish uchun guvohlik izladilar; Uni kufr va isyonchilikda ayblagan guvohlarni keltirdilar.
When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).
Qayafa Isodan to‘g‘ridan-to‘g‘ri u Masihmi (yoki Xudoning O‘g‘limi), deb so‘raganida, Isoning tasdiqlovchi javobi — “Buni o‘zing aytding” — oliy ruhoniyni: “Kufr!” deb e’lon qilishga olib keldi. Kengash Uni o‘limga loyiq, deb hukm qildi. Rim hukmronligi ostida o‘lim jazolarini ijro etish vakolatiga ega bo‘lmaganlari uchun, ular Isodan Rimcha qatlni ta’minlash maqsadida Uni Rim noibi Pontiy Pilatga qo‘zg‘olonchilikda ayblab topshirdilar. Haqiqiy xochga mixlash Pilatning buyrug‘i bilan Rim askarlari tomonidan amalga oshirildi, biroq bu faqat Pilat bosh ruhoniylar va olomonning bosimiga yon berganidan keyin sodir bo‘ldi (ular Isoning o‘limini va Barabbaning ozod qilinishini talab qilgan edilar).
“When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.
“Masih bu yer yuzida bo‘lganida, dunyo Barabbani afzal ko‘rdi. Va bugun ham dunyo va jamoatlar ayni shu tanlovni qilmoqdalar. Masihning xiyonat qilinishi, rad etilishi va xochga mixlanishi manzaralari qayta namoyon etilgan va yana ulkan ko‘lamda qayta namoyon etiladi. Odamlar dushmanning sifatlari bilan to‘lib-toshadi, va ular orasida uning aldanishlari buyuk qudrat kasb etadi. Nur qanchalik rad etilsa, noto‘g‘ri tasavvur va anglashilmovchilik shunchalik kuchayadi. Masihni rad etib, Barabbani tanlaganlar halokatli bir aldov ta’siri ostida ish ko‘radilar. Noto‘g‘ri talqin va soxta guvohlik ochiq isyonga aylanib boradi. Ko‘z yomon bo‘lsa, butun badan zulmatga to‘ladi. O‘z mehr-muhabbatini Masihdan boshqa biror yo‘lboshchiga berganlar shunday bir mahliyo etuvchi junun nazorati ostida qoladilarki, uning hokimiyati ostida jonlar haqiqatni eshitishdan yuz o‘girib, yolg‘onga ishonadilar. Ular tuzoqqa tushiriladi va qo‘lga olinadi, hamda har bir amali bilan: Bizga Barabbani qo‘yib yubor, ammo Masihni xochga mixla, deb faryod qiladilar.”
“Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.
“Hatto hozirning o‘zida ham bu qaror qabul qilinmoqda. Xochda sodir etilgan manzaralar yana takrorlanmoqda. Haqiqat va solihlikdan yuz o‘girgan jamoatlarda, qalbda Xudoga bo‘lgan sevgi doimiy tamoyil bo‘lmaganda, insoniy tabiat nimalarga qodir ekani va nimalarni qilishi ayon bo‘lmoqda. Hozir yuz berishi mumkin bo‘lgan hech narsadan hayratga tushishimiz kerak emas. Dahshatli hodisalarning har qanday rivojidan ajablanishimizga hojat yo‘q. Xudoning qonunini nopok oyoqlari ostida toptayotganlar, Isoni haqorat qilgan va xiyonat qilgan kishilarda bo‘lgan o‘sha ruhga egadirlar. Vijdonning hech qanday azobisiz ular o‘z otalari — iblisning ishlarini qiladilar. Ular Yahudoning xoinona lablaridan chiqqan savolni beradilar: Agar men sizlarga Iso Masihni xiyonat qilib topshirsam, menga nima berasizlar? Hatto hozirning o‘zida ham Masih O‘z azizlari timsolida xiyonat qilinmoqda.” Review and Herald, January 30, 1900.
If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.
Agar ushbu parcha rostdan ham aytayotgan ma’noni anglatsa, unda “Barabbani tanlayotganlar” deb ta’riflanayotgan kishilar bu parchaning nimani o‘rgatayotganini anglay olmaydilar. Bu odamlar 2 Salonikaliklarda haqiqatni sevmaganlari uchun kuchli adashish qabul qiladigan kishilardir. U Barabbani tanlaydiganlar haqida shunday deydi: “Masihdan boshqa har qanday yetakchiga o‘z mehrini berganlar shu qadar maftunkor bir oshuftalikning tan, jon va ruh jihatidan boshqaruvi ostida qoladilarki, uning qudrati ostida jonlar haqiqatni eshitishdan yuz o‘girib, yolg‘onga ishonadilar.” Barabbani tanlayotganlar xoch va yakshanba qonuni waymarkidan oldin Shaytonning nazorati ostidadirlar. Bunday holatda ular bu parchaning nimani o‘rgatayotganini aslo anglay olmaydilar. Shuning uchun ular: “Sister White bu so‘zlarni bitgan paytdagi sharoitlar aynan o‘sha o‘ziga xos tarix uchun edi, hozir uchun emas”, deb aytadilar. Balki ular: “U umumiy ma’noda xristianlik haqida gapirmoqda, bu esa Yettinchi kun adventistlariga bevosita taalluqli emas”, derlar. Bema’nilik.
Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.
Albatta, Oqsoqol Uayt o‘sha so‘zlarni yozgan paytdagi tarixiy sharoitlar aslida uning shaxsiy tarixiga berilgan bir sharh edi, biroq Vahiy kitobidagi Yuhanno bilan bo‘lgani kabi, payg‘ambarga yozish buyurilganda, unga “ko‘rgan narsalaringni, hozir bor narsalarni va bundan keyin bo‘ladigan narsalarni” yozish buyuriladi. Payg‘ambar hozir mavjud bo‘lgan narsalarni qayd etar ekan, ayni paytda bo‘ladigan narsalarni ham qayd etayotgan bo‘ladi.
The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.
Adventizm rahbariyati Hizqiyolning 25 kishisi bilan ifodalanadi; ular, shuningdek, Qorah, Doton va Abiron bilan birga turgan 250 kishi bilan payg‘ambarlik jihatidan uyg‘unlashtirilgan. Xuddi shuningdek, 1888-yildagi isyonchilar va Minneapolis Bosh Konferensiyasi qatnashchilari Oq opa-singil tomonidan Qorah, Doton va Abironning isyonini takrorlayotganlar sifatida ko‘rsatilgan. Oq opa-singil bevosita shuni o‘rgatadiki, Vahiy kitobining o‘n sakkizinchi bobidagi farishta tushib, yer yuzini o‘z ulug‘vorligi bilan yoritganida, so‘nggi yomg‘ir boshlanadi.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Keyingi yomg‘ir Xudoning xalqi ustiga yog‘ilishi kerak. Qudratli bir farishta osmondan tushib kelishi kerak, va butun yer yuzi uning ulug‘vorligi bilan yoritilishi kerak.” Review and Herald, 1891-yil 21-aprel.
Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.
Opa Uayt bevosita shuni o‘rgatadiki, Vahiy kitobining o‘n sakkizinchi bobidagi farishta 1888-yilgi Bosh Konferensiyada A. T. Jons va E. J. Vaggonerning xabarlari bilan pastga tushgan. U Konferensiyada bo‘lganida, isyon uni shu qadar larzaga soldiki, u narsalarini yig‘ishtirib, ketishga qaror qildi, ammo bir farishta unga qolishi va tarixni qayd etishi kerakligini aytdi, chunki bu Qorahning isyonining takrori edi. Agar bu keyingi kunlardagi guvohlik uchun bo‘lmaganida, farishta nega buning qayd etilishini istadi? Agar bu keyingi kunlar uchun bir guvohlik bo‘lsa, unda bu yana nimani anglatishi mumkin; bundan boshqa-ki, Laodikiya holatidagi Yettinchi kun adventistlari jamoati yakshanba qonuni inqirozi paytida, ayniqsa unga olib boradigan tarixda, Oliy Kengashning izidan yuradi.
The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.
Jons va Vaggonerning xabari “haqiqatda imon orqali oqlanish xabari”, “Laodikiya xabari”, “Masihning solihligi xabari” va “uchinchi farishtaning xabari” sifatida ifodalangan edi. Isyonchilar bu xabarga qarshilik ko‘rsatdilar, shuningdek, Bashorat Ruhi yo‘l-yo‘rig‘ini va yig‘ilish uchun tanlangan xabarchilarni ham rad etdilar. Opa Uayt, shuningdek, Nyu-York shahrining ulkan binolari Xudoning qudratli bir teginishi bilan qulatilganda, Vahiy 18:1–3 bajo bo‘lishini o‘rgatadi. 9/11 dan beri Laodikiyadagi Yettinchi kun Adventistlari jamoatining rahbariyati Qorax isyonini, qadimgi yigirma besh kishining isyonini, 1888-yildagi rahbariyat isyonini va xochga olib boruvchi davr arafasidagi Oliy Kengashning isyonini takrorlab kelmoqda. O‘sha yigirma besh kishi soxta levilik ruhoniyligini ifodalovchi ramzdir.
A Levite was to 25 years old when he began to serve.
Leviylik xizmatni boshlaganida 25 yoshda bo‘lishi kerak edi.
And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.
Egamiz Musoga shunday dedi: “Leviylarga tegishli bo‘lgan narsa shudir: yigirma besh yoshdan boshlab va undan yuqori yoshdagilar jamoat chodirining xizmatida xizmat qilish uchun kiradilar. Ellik yoshga yetgach esa, o‘sha xizmatni bajarishni to‘xtatadilar va endi xizmat qilmaydilar. Biroq ular jamoat chodirida o‘z birodarlari bilan birga navbatchilikni saqlash uchun xizmat qiladilar, ammo hech qanday xizmat bajarmaydilar. Leviylarga ularning navbatchiligi haqida shunday qilgin.” Sanolar 8:23–26.
A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.
Levi qabilasidan bo‘lgan kishi o‘z xizmatini yigirma besh yoshida boshlaydi va ellik yoshigacha, ya’ni yigirma besh yil xizmat qiladi. Malaki kitobining uchinchi bobidagi Ahd Xabarchisi Yakshanba qonuni vaqtida Levilarni poklab, tozalamoqda; xuddi 1844-yil 22-oktabrda qilganidek.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.
Mana, Men O‘z elchimni yuboraman, u Mening oldimda yo‘lni tayyorlaydi; sizlar izlayotgan Rabbiy to‘satdan O‘z ma’badiga keladi, ya’ni sizlar zavqlanadigan ahdning Elchisi keladi; mana, U keladi, deydi lashkarlar Sarvari bo‘lgan Egamiz.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Lekin Uning keladigan kuniga kim dosh bera oladi? U zohir bo‘lganda kim tik tura oladi? Chunki U zargarning erituvchi oloviga o‘xshaydi, va kir yuvuvchilarning ishqoriga o‘xshaydi. U kumushni tozalovchi va poklovchi kabi o‘tiradi; U Levi o‘g‘illarini poklaydi va ularni oltin hamda kumush kabi tozalaydi, shunda ular Egamizga solihlik bilan nazr keltiradilar. Shunda Yahudo va Quddusning nazri Egamizga qadimgi kunlardagidek va avvalgi yillardagidek maqbul bo‘ladi. Malaki 3:1–4.
The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.
“25” soni ramz sifatida nafaqat sodiq bir levini, balki qalbaki levini ham ifodalaydi. Shunday ekan, “25” ramz sifatida dono va nodon bokiralar, qo‘ylar va echkilar, bug‘doy va begona o‘tlar bo‘lishidan qat’i nazar, sajda qiluvchilarning ikki toifasi ajratilishini ko‘rsatadi. Yigirma besh soni nafaqat bir levining ramzi, balki xuddi shunchalik muhim tarzda levilarning ajratilishi (poklanishi)ning ham ramzidir. Bu ajratilish Yakshanba qonuni vaqtida sodir bo‘ladi va bu Xudoning bashoratli Kalomining asosiy mavzusidir. Matto yigirma beshinchi bobining Matto yigirma to‘rtinchi bobdagi Isoning dunyoning oxiri haqidagi bashoratining shunchaki davomi ekanligi ayni muddaodir.
And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.
Iso ma’baddan chiqib, ketdi; shogirdlari esa ma’bad binolarini Unga ko‘rsatmoq uchun Uning oldiga keldilar. Iso ularga dedi: Bularning hammasini ko‘rmayapsizlarmi? Sizlarga chinini aytayin: bu yerda tosh ustida tosh qolmaydi, hammasi qulatiladi. Matto 24:1, 2.
When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.
Iso ma’baddan chiqib ketganida, U endi hech qachon qaytib kelmadi. Yigirma uchinchi bobning so‘nggi oyatlarida Iso Sanhedrin ustidan hukm e’lon qilgan edi, va bu hukm “sakkiz”ta voy-hol tarzida ifodalanadi; shu tariqa u kemadagi sakkiz jonni, sunnatning sakkizinchi kunini, tirilishning sakkizinchi kunini, Ibrohimning 430 yil va undan keyinga cho‘zilgan sakkiz avlodini soxtalashtirib taqlid qiladi. Soxta “sakkiz” soni soxta Leviy bilan uyg‘unlashadi.
Verily I say unto you, All these things shall come upon this generation.
Sizlarga chinini aytaman: bularning hammasi shu avlod boshiga keladi.
O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.
Ey Quddus, Quddus, payg‘ambarlarni o‘ldiradigan va huzuringga yuborilganlarni toshbo‘ron qiladigan shahar! Tovuq o‘z jo‘jalarini qanotlari ostiga qanday to‘plasa, Men ham necha bor farzandlaringni shunday to‘plamoqchi bo‘ldim, ammo siz istamadingiz! Mana, uyingiz sizlarga xaroba holida qoldiriladi.
For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.
Chunki sizlarga aytaman: bundan buyon, “Egamiz nomi bilan Keluvchiga baraka bo‘lsin”, deb aytmaguningizcha, Meni ko‘rmaysiz. Matto 23:36–39.
Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.
Matto yigirma ikkinchi bob yovuzlarning bog‘-bog‘ qilib bog‘lanishi haqidagi bir tasvir bilan yakunlanadi va Masih bilan bahslashuvchan yahudiylar o‘rtasidagi so‘nggi munosabat bilan nihoyasiga yetadi. So‘ng yigirma to‘rtinchi bobda U ma’badni oxirgi marta tark etadi va qadimgi Isroil uchun qilgan mehnatini to‘xtatadi. Bob boshlangan joyida yakun topadi: ularning uyi o‘zlariga bo‘m-bo‘sh qoldirilgani haqidagi hukm bilan; va U ma’badni ilk bor poklaganida “Otamning uyi” deb atagan joy endi bo‘m-bo‘sh yahudiylar uyiga aylangan edi.
In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.
24-bobda Iso ma’bad va uning yaqinlashib kelayotgan vayron qilinishi haqidagi savollarga javob bermoqchi bo‘ladi. Bu vayronagarchilik aynan o‘sha avlod ichida yuz berishi kerak edi; u esa ilonlar avlodi edi. U o‘sha ma’badni qaytib kelmaslik uchun tark etdi; shu bois U bayon etgan bashoratlar so‘zma-so‘z Isroilga emas, balki ruhiy Isroilga qaratilgandir. Masih qadimgi Isroil bilan qilganidek, Laodikiyadagi Yettinchi kun adventistlari jamoati bo‘lgan ma’badni tark etganida, ayni paytda bir yuz qirq to‘rt mingning insoniy ma’badi ilohiy Ma’bad bilan abadulabad birlashtiriladi. Iso qadimgi Isroilning ma’badini tark etganida, O‘zining avvalgi ahd xalqi bilan abadiy ajrashdi.
Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.
Matto kitobining o‘n birinchi bobidan yigirma ikkinchi bobigacha bo‘lgan qismi, Ibtido kitobidagi o‘n birinchi bobdan yigirma ikkinchi bobgacha bo‘lgan chiziqning omegasi hisoblanadi. Chiziq Ibtido 11-da boshlanganda, bu shu bilan birga Bobilning va Bobilning o‘lim ahdining boshlanishini ham belgilaydi; bu esa Vahiy 17:11 da o‘zining omega-bajarilishiga yetadi, va aynan shu oyat o‘n birinchi bobdan yigirma ikkinchi bobgacha bo‘lgan boblarni tashkil etuvchi oyatlarning mutlaq markazidir. Ibtido, Matto va Vahiy kitoblaridagi o‘n birinchi bobdan yigirma ikkinchi bobgacha bo‘lgan qismlarning o‘rtasi har biri alomatni yoki uning qalbaki alomatini ta’kidlaydi. Ibtidoda bu sunnat edi, Mattoda esa bu Butrus va Masih O‘z jamoatini uning ustiga quradigan Qoya edi, Vahiyda esa bu bor edi, hozir ham bor va ko‘tarilib chiqajak bo‘lgan qalbaki mahluq edi; u yettidan bo‘lgan sakkizinchidir va keyin ajdaho bilan nikohlanadi.
Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.
O‘n bir va yigirma ikki — Ilohiylikning insoniyat bilan birikishini ifodalovchi timsollardir; aynan shu masala Masihning O‘z qonunini yuraklarimiz va onglarimizga yozishi orqali ifodalanadi. 11 va 22 bir yuz qirq to‘rt mingning ahdining timsollaridir. Matto kitobining yigirma uchinchi bobida soxta ruhoniylik sakkizta voyga duchor bo‘ladi; ayni shu vaqt nuqtasida haqiqiy ruhoniylik moylanadi. Ruhoniylar yetti kun davomida muqaddas xizmatga bag‘ishlandilar, sakkizinchi kuni esa ular xizmatni boshladilar.
It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.
Ruhoniylarning muqaddas xizmatga bag‘ishlanishining yetti kuni ularning xizmatlari sakkizinchi kuni boshlanishiga olib kelishi tasodif emaski, bu voqea Sonlar kitobining sakkizinchi bobi, birinchi oyatidan boshlanadi, chunki “81” ruhoniylarning ramzidir.
And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …
Egamiz Musoga shunday dedi: Horunni va uning o‘g‘illarini, kiyimlarni, moylash moyini, gunoh qurbonligi uchun bir buqani, ikkita qo‘chqorni va xamirturushsiz nonlar savatini olgin; va butun jamoatni jamoat chodirining kirish eshigi oldiga to‘plagin. Muso esa Egamiz unga buyurganidek qildi; va jamoat jamoat chodirining kirish eshigi oldiga to‘plandi. Muso jamoatga dedi: “Egamiz bajarishni buyurgan ish mana shudir.” …
And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.
Va yig‘in chodirining eshigidan yetti kun chiqib ketmaysizlar, to muqaddas etilish kunlaringiz tugaguncha; chunki U sizlarni yetti kun muqaddas etadi. U bugun qilganidek, shunday qilishni Egamiz sizlar uchun kafforat qilish maqsadida amr etgan. Shuning uchun o‘lib qolmasligingiz uchun, yig‘in chodirining eshigi oldida yetti kun kechayu kunduz turib, Egamizning amrini saqlaysizlar; chunki menga shunday buyurilgan. Shunday qilib, Horun va uning o‘g‘illari Egamiz Muso orqali buyurgan hamma narsani qildilar. Sakkizinchi kuni esa shunday bo‘ldiki, Muso Horunni, uning o‘g‘illarini va Isroil oqsoqollarini chaqirdi; Va u Horunga dedi: O‘zing uchun gunoh qurbonligi sifatida bir yosh buzoqni va kuydiriladigan qurbonlik uchun nuqsonsiz bir qo‘chqorni olgin-da, ularni Egamiz oldida taqdim etgin. … Va Muso dedi: Egamiz sizlar qilishingizni buyurgan ish mana shudir; shunda Egamizning ulug‘vorligi sizlarga zohir bo‘ladi. … Horun qo‘lini xalqqa tomon ko‘tarib, ularni duo qildi va gunoh qurbonligi, kuydiriladigan qurbonlik va tinchlik qurbonliklarini keltirgach, pastga tushdi. Muso bilan Horun yig‘in chodiriga kirib, so‘ng chiqib, xalqni duo qildilar; va Egamizning ulug‘vorligi butun xalqqa zohir bo‘ldi. Va Egamiz huzuridan olov chiqib, qurbongoh ustidagi kuydiriladigan qurbonlikni va yog‘ni yondirib yubordi; buni butun xalq ko‘rgach, ular hayqirdilar va yuztuban yiqildilar. Levilar 8:1–5, 33–36; 9:1, 2, 6, 22–24.
Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.
Yigirma uchinchi bob haqiqiy levilar muhrlanadigan paytda fosh etiladigan qalbaki levilarni aniqlab bermoqda. Mattoning yigirma ikkinchi bobi endi hech bir odam Isoga boshqa savol bermagani bilan yakunlanadi; so‘ng yigirma uchinchi bobda U sakkizta voyni bayon qilib, Oliy Kengashning sinov muddati yopilganini va shundan keyin ijro etuvchi hukm boshlanishi kerakligini ko‘rsatadi. Yigirma to‘rtinchi bobda esa U ma’badni yahudiylarning uyi deb ataydi. Boblardagi ketma-ketlikni ko‘rish muhimdir.
Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.
Mattoning o‘n birinchi bobidan yigirma ikkinchi bobigacha bo‘lgan boblar, Xudoning tanlangan xalq bilan ahdi doirasida yuz qirq to‘rt ming kishining muhrlanishi yakunlanayotganini ko‘rsatadi. Palmoniyning alfa bo‘lgan o‘n birinchi bobdagi ramziyligi va Uning omega bo‘lgan yigirma ikkinchi bobdagi ramziyligi ushbu boblar ichidagi bayonga qo‘shimcha ma’no kiritadi.
Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.
Yigirma uchinchi bob kafforatdir, ya’ni yigirma uch soni bilan ifodalanganidek, Ilohiylik bilan insoniylikning birlashuvidir. Ammo bu bob begona o‘tlar, qalbaki ruhoniylik, qalbaki levilar ustidan ijro etiladigan hukm haqida bayon qiladi. Har bir ruhoniy levi edi, ammo har bir levi ruhoniy emas edi. Levi avlodlari ichida faqat Horunning qon nasligina ruhoniylikka munosib edi. Muqaddas Kitob levilarning yigirma besh yoshida xizmatni boshlashini bildiradi, ammo Kohot o‘g‘illari o‘ttiz yoshida xizmat qilar edilar.
And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.
Egamiz Musoga va Horunga shunday dedi: “Leviy o‘g‘illari orasidan Qohot o‘g‘illarini ularning urug‘lari bo‘yicha, ota-bobolarining xonadonlari bo‘yicha sanab chiqing. O‘ttiz yoshdan boshlab ellik yoshgacha bo‘lganlarning hammasini, ya’ni xizmatga kirib, jamoat chodirida ish qilish uchun keladiganlarning barchasini sanang.” Sahroda 4:1–3.
The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.
“30” soni Levi o‘g‘li bo‘lgan Kohat naslida bo‘lgan ruhoniylarni anglatadi; Kohatning o‘g‘li Amrom edi, Amrom esa Horunning otasi edi. Levi “Xudoga bog‘langan yoki Unga qo‘shilgan” degan ma’noni bildiradi. Kohat “Uning huzuri atrofida yig‘ilgan” degan ma’noni anglatadi. Amrom “ulug‘langan xalq”, Horun esa “nur ko‘taruvchi yoki ulug‘langan vositachi” degan ma’noni bildiradi. Bular birgalikda Qizil dengizdan Sinaygacha bo‘lgan harakatni ko‘rsatadi va shu tariqa Masih O‘zining qo‘lini ikkinchi bor cho‘zib, O‘z qoldiq xalqini O‘z muqaddas maskaniga to‘plaganida, ilohiy ma’bad bilan birlashadigan insoniy ma’bad bo‘lgan bir yuz qirq to‘rt ming bilan Xudo o‘rtasidagi ahdni timsollaydi; u yerda esa U ularni Samoviy Oliy Ruhoniy bilan yoritilganlari kabi, xuddi U Shadrax, Meshax va Abednegoni yoritganidek, ko‘taradi va ulug‘laydi.
The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.
“30” soni ruhoniylar uchun tayyorgarlik davrini anglatadi, va 25 esa, levilar yoshi sifatida, 30 ga qo‘llanishi kerak, satr ustiga satr; chunki har bir ruhoniy levi edi, biroq har bir levi ruhoniy emas edi. O‘ttiz oxirzamon paytida, 1989 yilda boshlangan tayyorgarlik davrini anglatadi va u Amerika Qo‘shma Shtatlaridagi yakshanba qonunida nihoyasiga yetadi. Yigirma besh soni, levilarning ramzi sifatida, ikki toifa o‘rtasidagi ajralishning ham ramzidir, va ruhoniylarga nisbatan u bir ajralishni belgilaydi. Yigirma besh yakshanba qonunida levilar bilan qalbaki levilar o‘rtasidagi ajralishni belgilaydi, va haqiqiy ruhoniylar hamda haqiqiy levilar kontekstida u, shuningdek, bir farqlanishni yuzaga keltiradi, biroq bu qalbaki levilardagi kabi salbiy ajralish emas.
Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.
Qohat leviylarning uch asosiy tarmog‘idan biri edi (Gershon va Merori bilan birga). Ruhoniylik nasabi aynan Qohatning avlodi bo‘lgan Horun orqali kelgan. Horun Levining to‘rtinchi avloddan bo‘lgan zurriyodidir va ruhoniylik imtiyozi Qohat naslining shu tarmog‘i ichida faqat uning erkak avlodlari bilan cheklangan edi. Umuman olganda, qohatiylar (Qohatning barcha avlodlari) eng muqaddas buyumlarni ko‘tarib yurish sharafiga ega edilar, ammo qurbongohda va muqaddas makonda ruhoniylik vazifalarini amalda bajarish faqat Horunning nasliga tegishli edi. Horun Yoel kitobidagi “qariyalar” yoki Hizqiyo kitobining sakkizinchi bobidagi quyoshga sajda qiladigan “qadimgi kishilar” bilan bir xil to‘rtinchi avlodni ifodalaydi.
The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.
Ruhoniylar uchun 24 navbatdagi guruhlar (bo‘linmalar) tizimi (xuddi shuningdek, musiqachilar va darvozabonlar kabi yordamchi vazifalardagi ruhoniy bo‘lmagan levilar uchun ham) Shoh Dovud tomonidan joriy etilgan. Dovud Horunning avlodlarini navbat bilan xizmat qilish uchun 24 guruhga (bo‘linmaga) ajratdi (1 Solnomalar 24:1–19). Dovud, ruhoniylar Zodoq (Elazar naslidan) va Ahimalax (Ithamar naslidan)ning yordami bilan, ularni 24 guruhga bo‘ldi (Elazarning kattaroq xonadonidan 16 ta, Ithamarnikidan 8 ta). Xizmat tartibini belgilash uchun qur’a tashlandi.
Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”
Har bir navbat bir haftadan (Shanbadan Shanbagacha) yiliga ikki marta xizmat qilgan, bundan tashqari barcha navbatlar buyuk bayramlar (Fisih, Pentikost, Chaylalar bayrami) chog‘ida birgalikda xizmat qilgan. Dovud xuddi shuningdek ruhoniy bo‘lmagan levilarni ham musiqa, darvozabonlik va boshqa xizmatlar uchun 24 navbatga bo‘lib tashkil etdi (1 Solnomalar 23–26). Bu tizim Sulaymon davrida joriy etildi (2 Solnomalar 8:14) va Ikkinchi Ma’bad davri davomida saqlanib qoldi. Yahyo Cho‘mdiruvchining otasi Zakariyo Abiyo navbatida edi — Luqo 1:5; 1 Solnomalar 24:10. Ruhoniylarning 24 navbati uchun tartib qur’a tashlash orqali belgilangan edi, va Zakariyo yigirma to‘rt navbat ichida “sakkizinchi” navbatni ifodalagan Abiyo navbatida edi. Zakariyo “Xudo eslaydi” degan ma’noni anglatadi, uning otasining ismi Abiyo esa “Xudo mening otamdir” degan ma’noni anglatadi.
The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.
Samoviy Ota Masih uchun yo‘lni tayyorlaydigan bir xabarchini ko‘tarib chiqarish haqidagi O‘z va’dasini esladi. Ammo Zakariyo yakshanba qonuniga ham mos keladi, chunki aynan o‘sha yerda Shabbat — insonlar har doim eslab turishlari kerak bo‘lgan kun — yakuniy sinovga aylanadi. Zakariyo Abiyo navbatidan bo‘lgan bir ruhoniyni ifodalaydi; bu esa “sakkizinchi” navbatdir. Zakariyo farishtaning xabariga ishonmaydi va uning o‘g‘li Yahyoning tug‘ilishigacha soqov qilinadi. Yahyo tug‘ilganda, Zakariyo Yahyoning ismi haqidagi muhokamaga kirishadi va shundan keyin gapiradi. Oxirgi kunlardagi bashoratli gapirish — Amerika Qo‘shma Shtatlari ajdaho kabi gapiradigan paytdir.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Va sakkizinchi kuni ular bolani sunnat qilish uchun keldilar; va uni otasining nomi bilan Zaxariyo deb atamoqchi bo‘ldilar. Ammo onasi javob berib dedi: Yo‘q, balki uning nomi Yuhanno bo‘ladi. Ular esa unga dedilar: Qarindoshlaring orasida bu nom bilan ataladigan hech kim yo‘q. Shunda ular otasiga imo-ishora qilib, uni qanday atamoqchi ekanini so‘radilar. U yozuv taxtachasini so‘rab oldi-da, yozib dedi: Uning nomi Yuhannodir. Va barchalari hayratga tushdilar. Shu zahoti uning og‘zi ochildi, tili yechildi, va u so‘zlab, Xudoni ulug‘ladi. Luqo 1:59–64.
John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.
Suvga cho‘mdiruvchi Yahyo, xuddi otasi kabi, Abiyoning sakkizinchi navbatidandir. Yahyoning sunnat qilinishida, sakkizinchi kuni uning ismi o‘zgartiriladi. Suvga cho‘mdiruvchi Yahyo Xudo bilan ahd munosabatida bo‘lgan, to‘rtinchi avlodga mansub ruhoniylarni ifodalaydi; ajdaho kabi so‘zlaydigan Amerika Qo‘shma Shtatlari paytida Xudo ularning ismini (Laodikeyadan Filadelfiyaga) o‘zgartiradi va ularni ahdning belgisi bilan muhrlaydi.
We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.
Biz Xudoning ma’badimiz. Ma’badga murojaat qiluvchi bashoriy satrlar erkaklar va ayollarga alohida shaxslar sifatida ham, jamoaviy tarzda ham so‘zlaydi, chunki Xudoning jamoati ham ma’baddir. Va albatta samoviy ma’bad ham bor, hamda Egamizning ma’badini quruvchi Masihdir. Poydevorni qo‘yadigan ham, ma’bad ustiga tepa toshini o‘rnatadigan ham O‘zidir. “25” sonining ramz ekanligi nuqtai nazaridan, 25 Malaki kitobining uchinchi bobida soxta levilardan tozalanadigan (ajratib olinadigan) levilarni anglatadi, va ayni o‘sha parchada ular poklanadilar ham. Hizqiyo kitobining 40-bobidan 48-bobigacha ramziy bir ma’bad juda batafsil tasvirlanadi. Hayot suvi o‘sha ma’baddan chiqib, butun yer yuzini to‘ldiradi.
“Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.
“Xudo O‘z xizmatkorlari orqali amalga oshirishni niyat qilgan ish naqadar ajoyibdirki, Uning nomi ulug‘lansin. Xudo Yusufni Misr xalqi uchun hayot bulog‘i qildi. Yusuf orqali o‘sha butun xalqning hayoti saqlab qolindi. Doniyor orqali esa Xudo Bobilning barcha donolarining hayotini saqlab qoldi. Va bu qutqarishlar ko‘rgazmali saboqlar edi; ular Yusuf va Doniyor sajda qilgan Xudo bilan bog‘lanish orqali ularga taklif etilgan ruhiy barakalarni xalqqa namoyon etardi. Shunday ekan, bugun ham Xudo O‘z xalqi orqali dunyoga barakalar keltirishni istaydi. Yuragida Masih istiqomat qiladigan har bir xizmatchi, Uning sevgisini dunyoga namoyon etadigan har bir kishi, insoniyatga baraka yetkazish uchun Xudo bilan hamkorlik qiluvchi xizmatchidir. U Najotkordan boshqalarga ulashish uchun inoyat olar ekan, uning butun borlig‘idan ruhiy hayot oqimi jo‘sh urib oqadi. Masih insoniyat oilasida gunoh ochgan yaralarni shifo berish uchun Buyuk Tabib sifatida keldi; va Uning Ruhi O‘z xizmatkorlari orqali amal qilib, gunohdan xasta, azob chekayotgan insonlarga tana va jon uchun ta’sirli bo‘lgan qudratli shifo quvvatini beradi. Muqaddas Yozuvlarda shunday deyilgan: ‘O‘sha kuni Dovud xonadoni va Quddus aholisi uchun gunoh va nopoklikdan poklanish uchun bir buloq ochiladi.’ Zakariyo 13:1. Bu buloqning suvlari jismoniy hamda ruhiy zaifliklarni shifo qiladigan shifobaxsh xususiyatlarni o‘z ichiga oladi.”
“From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.
“Ushbu buloqdan Hizqiyo payg‘ambarning vahiyida ko‘rilgan qudratli daryo oqib chiqadi. ‘Bu suvlar sharq tomonga oqib borib, sahroga tushadi va dengizga quyiladi; va dengizga quyilgach, suvlar shifo topadi. Shunday bo‘ladiki, daryolar qayerga bormasin, u yerda qimirlab yuruvchi har bir jonli mavjudot tirik qoladi…. Va daryoning bo‘yida, uning qirg‘og‘ida, bu tomonida ham, u tomonida ham, yegulik uchun har xil daraxtlar o‘sadi; ularning bargi so‘lib qolmaydi, mevasi esa tugamaydi; ular oy sayin yangi meva beradi, chunki ularning suvlari muqaddas joydan chiqadi; va ularning mevasi yegulik uchun, bargi esa shifo uchun bo‘ladi.’ Hizqiyo 47:8–12.” Guvohliklar, 6-jild, 227-bet.
Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.
Hizqiyoning ma’badi eng yuksak tabiatdagi bashoratli ramziylikdir, va Yuhanno Vahiy kitobining o‘n birinchi bobida ma’badni o‘lchashga, biroq hovlini chetda qoldirishga buyurilgan edi. Biz aynan shu ishni Hizqiyo ma’badiga tatbiq etganimizda, ma’bad o‘lchamlaridagi eng ko‘zga ko‘ringan ikki son ruhoniylikni ifodalashini ko‘ramiz. 50 tirsak eng ko‘zga ko‘ringan son bo‘lib, u har bir darvoza majmuasining umumiy uzunligi sifatida 11 marta takrorlanadi (Hizqiyo 40:15, 21, 25, 29, 33, 36 va hokazo). 50, shuningdek, ayrim devorlar va xonalar uzunliklari uchun ham qo‘llanadi (42:7–8). U tashqi ostonadan ichki ostonagacha bo‘lgan darvozaning to‘liq o‘tish yo‘lini belgilaydi.
25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.
25 tirsak ravshan tarzda ikkinchi eng ko‘zga ko‘ringan o‘lchovdir. U darvoza majmualarining kengligi va eni sifatida 10 marta takrorlanadi (Hizqiyol 40:13, 21, 25, 29, 30, 33, 36). Birgalikda 50 va 25 oltita asosiy darvoza uchun izchil 50 ga 25 to‘g‘ri to‘rtburchak naqshlarini hosil qiladi. Ichki hududlarga olib kiruvchi darvozalarning me’moriy ta’rifida aynan shu 50 ga 25 juftligi ustunlik qiladi. Ma’bad binosining o‘zida bunday tizimli takrorlanish chastotasi bilan qayta-qayta uchraydigan boshqa hech bir juftlik yo‘q.
Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).
Levilar yigirma besh yoshida faol xizmatga kirganlar (Sahroda 8:24: “yigirma besh yoshdan boshlab va undan yuqori bo‘lganlar xizmatni ado etish uchun kiradilar”). Ular ellik yoshgacha xizmat qilganlar (Sahroda 4:3, 39, 43; 8:25: “ellik yoshigacha”). Bu faol xizmatning aynan 25 yilini beradi (50 – 25 = 25).
Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.
Shunday qilib, leviylar xizmatining 25 yillik davri ma’baddagi darvozalar va tuzilishga hukmron bo‘lgan 25 ga 50 tirsak o‘lchovlarida — aynan leviylar xizmat qilgan o‘sha joyning o‘zida — bevosita aks etadi. Hizqiyol ma’badining asosiy o‘lchamlari, ya’ni g‘olib jamoatning va bir yuz qirq to‘rt mingning ma’badi, ular xizmat qilishi kerak bo‘lgan aynan o‘sha ma’badning o‘ziga me’moriy tarzda singdirilgan; XUDDI Xudoning xalqi xizmat qilishi kerak bo‘lgan o‘sha ma’badning o‘ziga qirq olti xromosoma singdirilgani kabi. Palmoniy O‘z imzosini alohida insoniy ma’badga ham, O‘zining kelini bo‘lishi kerak bo‘lgan jamoaviy tana ma’badiga ham qo‘ygan.
We will continue these lines in the next article.
Bu yo‘nalishlarni keyingi maqolada davom ettiramiz.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
Mas’uliyatli lavozimlarda turganlar dunyoning o‘zini erkalovchi, isrofgar tamoyillariga o‘tib ketmasliklari kerak, chunki bunga ularning haqqi yo‘q; hatto shunday imkonlari bo‘lgan taqdirda ham, Masihga o‘xshash tamoyillar bunga yo‘l qo‘ymaydi. Ko‘p qirrali ta’lim berilishi lozim. “U bilimni kimga o‘rgatadi? Va ta’limotni kimga anglatadi? Sutdan ajratilganlarga, ko‘krakdan chiqarilganlarga. Chunki amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘lishi kerak.” Shunday qilib, Egamizning kalomi sabr-toqat bilan bolalar oldiga keltirilishi va Xudoning kalomiga ishonadigan ota-onalar tomonidan ularning oldida doimo saqlab turilishi kerak. “Chunki U bu xalqqa duduq lablar va boshqa til bilan gapiradi. U ularga dedi: Mana, charchaganga orom beradigan orom shu, mana, tetiklik shu; ammo ular eshitishni xohlamadilar. Shuning uchun Egamizning kalomi ularga amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘ldi; toki ular borib, orqaga yiqilsin, sindirilsin, tuzoqqa tushsin va qo‘lga olinsin.” Nima uchun? — chunki ular o‘zlariga kelgan Egamizning kalomiga quloq solmadilar.
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Bu shuni anglatadiki, ta’lim olmagan, biroq o‘z donoligini ardoqlagan va o‘z tasavvurlariga ko‘ra ish tutishni tanlaganlar shundaylardir. Rabbiy ularga sinov beradi, toki ular yo Uning maslahatiga ergashish uchun o‘z o‘rinlarini tutsinlar, yo rad etib, o‘z g‘oyalariga ko‘ra ish tutsinlar; shunda Rabbiy ularni muqarrar natijaga topshiradi. Barcha yo‘llarimizda, Xudoga bo‘lgan barcha xizmatimizda, U bizga shunday deydi: ‘Menga qalbingni ber.’ Xudo istaydigan narsa — itoatkor, ta’lim olishga tayyor ruhdir. Ibodatga uning komilligini beradigan narsa shundaki, u sevuvchi va itoatli qalbdan nafas kabi chiqadi.
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
“Xudo O‘z xalqidan muayyan narsalarni talab qiladi; agar ular: Men bu ishni qilish uchun yuragimni bermayman, — desalar, Rabbiy ularga osmondan bo‘lgan donoliksiz, o‘zlarining go‘yoki dono hukmlarida yurishga yo‘l qo‘yadi, toki bu Muqaddas Yozuv [Ishayo 28:13] bajo bo‘lsin. Siz: Men Rabbiy yo‘l-yo‘rig‘iga hukmimga muvofiq keladigan ma’lum bir nuqtagacha ergashaman, keyin esa o‘z fikrlarimni mahkam tutib, Rabbiy qiyofasiga ko‘ra shakllanishdan bosh tortaman, — demasligingiz kerak. Savol shunday qo‘yilsin: Bu Rabbiyning irodasimi? — deb; Bu —–ning fikri yoki hukmimi? — deb emas”. Testimonies to Ministers, 419.