The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Yo‘elning to‘rt avlodi 1863-yildan Yakshanba qonunigacha Xudoning uzumzorining bosqichma-bosqich vayron qilinishini ifodalaydi. To‘rt soni, shuningdek, Masihning fe’l-atvorining to‘rtta sifatini ham ramziy ma’noda bildiradi. Muqaddas joydagi karublar to‘rtta yuz qiyofasiga ega bo‘lib, bu qiyofalar qadimgi Isroilning muqaddas joy atrofida qarorgoh qurganidagi to‘rt qismli bo‘linishiga mos keladi. Ular, shuningdek, to‘rtta Injilni ham ifodalaydi.

As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

Ularning yuz qiyofasiga kelsak, to‘rttalasining old tomonda odam yuzi bor edi; o‘ng tomonida sher yuzi bor edi; to‘rttalasining chap tomonida esa ho‘kiz yuzi bor edi; to‘rttalasi yana burgut yuziga ham ega edi. Hizqiyol 1:10.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

Birinchi mahluq arslonga o‘xshar edi, ikkinchi mahluq buzoqqa o‘xshar edi, uchinchi mahluqning yuzi odamnikidek edi, to‘rtinchi mahluq esa uchayotgan burgutga o‘xshar edi. Vahiy 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

Muqaddas Kitob (Sahroda 2) 12 qabilani (Levidan tashqari, u chodir atrofiga bevosita joylashgan edi) har biri uch qabiladan iborat to‘rtta lashkarga bo‘lingan holda, muqaddas maskan atrofida to‘rt asosiy yo‘nalish bo‘yicha joylashtirilganini, ularning har biri esa bir bayroq, ya’ni alomat yoki nishon ostida turganini tasvirlaydi. Bu tartib ramziy bir muvofiqlikni hosil qilgan bo‘lib, unda yerdagi qarorgoh karublar tomonidan qo‘riqlanadigan samoviy taxtning aksi sifatida namoyon bo‘ladi.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

Yahudo sharqqa, muqaddas maskanning kirish qismida chiqayotgan quyosh tomonga qarab turardi. Yahudoning bayrog‘i sher edi, chunki u Yahudo qabilasining Sherini ifodalaydi. Yahudo bilan birga bo‘lgan ikki qabila Issaxor va Zabullun edi. Yuhannoning vahiyida birinchi mahluq sherga o‘xshash edi, xuddi Hizqiyolning karublarida sher yuzi bo‘lgani kabi. Ruban — inson timsoli — janub tomonda Shimo‘n va Gad bilan joylashgan edi. G‘arb tomonda Efrayim bor edi; Binyamin va Manashe ho‘kiz bilan ifodalangan edi. Shimolda Dan bor edi; Osher va Naftali burgut bilan ifodalangan edi. Qabilalarning samoviy muqaddas maskanning to‘rt yuzi bilan bog‘liqligi to‘rt Injilda ifodalangan.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Matto — Yahudo qabilasining Arsloni, Mark — qurbonlik buqasi, Luqo — inson, Yuhanno esa baland parvoz qiluvchi burgutdir. Masih O‘zini Yahudo qabilasining Arsloni sifatida O‘zining bashoratli Kalomini muhrlaydigan va muhrini ochadigan Zot deb belgilaydi. Matto kitobida Masihiy bashoratlarning amalga oshishiga doir bevosita ishoralar (12 ta) qolgan uch Xushxabarning jamidan ham ko‘proqdir. Bu hatto qiyoslab bo‘lmaydigan darajadadir.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Matto kitobi Xudoning bashoratli Kalomini ifodalaydi. Tabib bo‘lgan Luqo o‘z xushxabarini Masihning Inson O‘g‘li ekani nuqtayi nazaridan bayon etadi, chunki Luqo insonning yuzidir. Mark o‘zining Masih haqidagi xushxabarini Masih ifodalagan qurbonlik nazari bilan taqdim etadi, chunki Mark ho‘kizdir. Yuhanno esa baland parvoz qiluvchi burgutdir; u Masih xushxabarini bayon etishda Xudoning chuqur narsalarini taqdim etgan.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Matto kitobini bashoratli Kalom ichida qanday ifodalangan bo‘lsa, shunday tushunish muhimdir. Matto kitobi Yahudo qabilasining Arsloni, O‘zining bashoratli Kalomining Egasi, sirlarning Ajoyib Sanaguvchisi, Ajoyib Tilshunosi, O‘z Kalomini muhrlaydigan va muhrini ochadigan Zotdir. Iso Alfa va Omegadir, va U Kalomdir. Yangi Ahdning birinchi kitobi ham, Yangi Ahdning oxirgi kitobi ham bashoratli kitoblardir. Vahiy kitobi haqida ko‘pchilik bu haqiqatni biladi, biroq ular Matto Yangi Ahdning alfasidir, demak u Yangi Ahdning omegasiga muvofiq bo‘lishi kerakligini anglamagan bo‘lishlari mumkin. U oxirni, ya’ni Vahiy kitobini ifoda etishi kerak.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Shuning uchun, Matto kitobida Ibtidoning ahd tarixiga oid yo‘nalishining o‘n birinchi bobidan yigirma ikkinchi bobigacha bayon etilgan parallel yo‘nalishini topganimizda, bu Matto qabilasining Arsloni ochib berayotgan haqiqatning aynan o‘zidir. Ibtido, Matto va Vahiy kitoblarida ifodalangan ahd tarixining o‘n ikki bobi endi muhridan yechilmoqda, va biz aniqlayotgan narsa shuki, Mattoning yigirma uchinchi bobi uzumzor haqidagi masaldagi donolar bilan nodonlarning ajratilishini ifodalaydi. Avvalgi ahd xalqiga qarata aytilgan sakkizta voy, o‘zining bashoratli muqobilini najot kemasiga chiqqan bir yuz qirq to‘rt mingni ifodalovchi sakkiz jon timsolida topadi. 23 — 2300 kun 1844-yil 22-oktabrda o‘z yakuniga yetganida Samoviy ma’badda boshlangan ishning timsolidir va tez orada keladigan yakshanba qonuni vaqtida yana shunday bo‘ladi. 23-bob mana shu haqiqatni belgilab turibdi.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Yigirma to‘rtinchi bob Masih murtad Isroil bilan O‘z muloqotini endigina yakunlab, yahudiylarning ma’badini oxirgi marta tark etgan paytda sodir bo‘ladi. 24 soni qadimgi Isroildan zamonaviy Isroilga o‘tishning ramzi bo‘lib, aynan Masih Matto yigirma to‘rtinchi bobda O‘z xabarini taqdim etgan chog‘da turgan bashoratli tarixdagi nuqtaning o‘zidir. Matto 24 ning bashoratli xabari satr ustiga satr metodologiyasining Ilohiy tasviridir; u, ayniqsa, Millerchilar tarixiga, demakki, yuz qirq to‘rt mingning tarixiga murojaat qiladi. 24 Vahiy o‘n ikkinchi bobdagi jamoat tomonidan ifodalanadi; u adolat Quyoshining nurini aks ettiruvchi oy ustida turadi. Uning boshida 24 ni ifodalovchi o‘n ikki yulduz bor, chunki u qadimgi Isroilning 12 qabilasi zamonaviy Isroilning o‘n ikki shogirdiga aylanishi lozim bo‘lgan, Masihning tug‘ilishigacha olib kelgan tarixni ifodalaydi. Yigirma to‘rtinchi bobda 1798 yildan to buyuk umidsizlikkacha bo‘lgan Millerchilar tarixi ifodalanadi. So‘ngra Matto 25 keladi.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

25 soni levilarning — yaxshi bo‘lsin, yomon bo‘lsin — ramzidir, biroq xuddi shuningdek, u dono va fosiq levilarning ajratib qo‘yilishini ham ifodalaydi. Matto 25 yigirma besh soni bilan ifodalangan ajratish jarayonini uchta guvoh, ya’ni uchta masal orqali belgilab beradi. Albatta, o‘nta bokira haqidagi masal milleriylarning tarixini, shuningdek, bir yuz qirq to‘rt mingning tarixini ifodalaydi. O‘sha tarix birinchi farishtaning tarixi; talantlar haqidagi masal ikkinchi farishta; qo‘ylar va echkilar haqidagi masal esa uchinchi farishtaning hukmidir.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Yigirma oltinchi bobdan yigirma sakkizinchi bobgacha bo‘lgan qismlar Fisih bayramining tarixidan tortib, xochga mixlanishdan keyingi xushxabarni targ‘ib etish topshirig‘igacha bo‘lgan davrni yoritadi.

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

Iso barcha bu so‘zlarni tugatgach, O‘z shogirdlariga dedi: “Bilursizlarki, ikki kundan keyin Fisih bayrami bo‘ladi, va Inson O‘g‘li xochga mixlanish uchun xiyonat bilan tutib beriladi.” Matto 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

26-bobdagi turli yo‘l belgilarining qisqacha mazmuni shuki, uchinchi oyatdan beshinchi oyatgacha Isoga qarshi uni o‘ldirish fitnasi bayon etiladi. So‘ng oltinchi oyatdan o‘n uchinchi oyatgacha Iso Baytaniyada moylanadi. O‘n to‘rtinchi oyatdan o‘n oltinchi oyatgacha Yahudo Masihni o‘ttiz kumush tanga evaziga sotadi. Shundan keyin, o‘n yettinchi oyatdan yigirma beshinchi oyatgacha, U shogirdlari bilan Fisihni nishonlaydi. Yigirma oltinchi oyatdan yigirma to‘qqizinchi oyatgacha Iso Rabbimizning Kechki Ovqatini ta’sis etadi, va o‘ttizinchi oyatda Iso Butrusning inkorini oldindan aytadi. O‘ttiz oltinchi oyatdan qirq oltinchi oyatgacha Iso Getsemaniyada bo‘ladi. Qirq yettinchi oyatdan ellik oltinchi oyatgacha Iso qo‘lga olinadi, so‘ng ellik yettinchi oyatdan oltmish sakkizinchi oyatgacha Iso Kayafa va Oliy Kengash oldida turadi. Oltmish to‘qqizinchi oyatdan boshlab Butrusning Masihni inkor etishi bayon qilinadi. Bu bob keyingi kunlarda takrorlanishi lozim bo‘lgan o‘nta aniq yo‘l belgisini o‘z ichiga oladi.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Yigirma yettinchi bobda ham o‘nta alohida belgi mavjud. Iso Pilatga topshiriladi, so‘ng Yahudo o‘zini osadi, so‘ng Iso Pilat huzuriga olib kelinadi, so‘ng Barabba tanlanadi, Pilat Isoni xochga mixlanish uchun topshiradi, so‘ng Iso masxara qilinadi, so‘ng xochga mixlanish, so‘ng Isoning o‘limi, so‘ng Iso dafn qilinadi va nihoyat qabr oldidagi soqchilar guvohlik beradi.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Yigirma sakkizinchi bobda atigi uchta yo‘l belgisi bor: birinchisi tirilish bo‘lib, undan keyin Oliy Kengashning yolg‘oni va so‘ng ulug‘ topshiriq keladi. Xochning yigirma uchta alohida yo‘l belgisini o‘z ichiga olgan uchta bob, bir yuz qirq to‘rt mingning tarixida takrorlanadi.

Matthew 26 – Ten Waymarks

Matto 26 – O‘nta belgi

  • Plot by chief priests and elders to kill Jesus (vv. 3–5)

    Iso ni o‘ldirish uchun bosh ruhoniylar va oqsoqollarning fitnasi (3–5-oyatlar)

  • Anointing at Bethany by the woman with alabaster box (vv. 6–13)

    Alabastr idishli ayol tomonidan Baytaniyada moylash (6–13-oyatlar)

  • Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

    Yahudo Isoga 30 kumush tangaga xiyonat qilib topshirishga rozi bo‘ladi (14–16-oyatlar)

  • Preparation and eating of the Passover with the disciples (vv. 17–25)

    Shogirdlar bilan birga Fisih taomini tayyorlash va yeyish (17–25-oyatlar)

  • Institution of the Lord’s Supper (vv. 26–29)

    Rabbiyning Kechki Ovqatini ta’sis etish (26–29-oyatlar)

  • Prediction of Peter’s denial (vv. 30–35)

    Butrusning inkorini oldindan aytish (30–35-oyatlar)

  • Agony in Gethsemane (vv. 36–46)

    Getsemaniyadagi iztirob (36–46-oyatlar)

  • Betrayal and arrest of Jesus (vv. 47–56)

    Isoning xiyonat qilinishi va hibsga olinishi (47–56-oyatlar)

  • Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

    Iso Qayafa va Oliy Kengash oldida sud qilinishi (57–68-oyatlar)

  • Peter’s threefold denial (vv. 69–75)

    Butrusning uch karra inkori (69–75-oyatlar)

Matthew 27 – Ten Waymarks

Matto 27 – O‘nta Yo‘l Belgisi

  • Jesus delivered to Pilate (vv. 1–2)

    Iso Pilatga topshirildi (1–2-oyatlar)

  • Judas’s remorse and suicide (vv. 3–10)

    Yahudoning pushaymonligi va o‘z joniga qasd qilishi (3–10-oyatlar)

  • Jesus before Pilate – the formal Roman trial (vv. 11–14)

    Iso Pilat oldida — rasmiy Rim sud jarayoni (11–14-oyatlar)

  • Choice of Barabbas over Jesus (vv. 15–26)

    Iso o‘rniga Barabbasning tanlanishi (15–26-oyatlar)

  • Pilate delivers Jesus to be crucified (included in the release of Barabbas)

    Pilato Isoni xochga mixlanish uchun topshiradi (Barabbani ozod qilish ham shunga kiradi)

  • Mocking and scourging by the soldiers (vv. 27–31)

    Askarlar tomonidan masxara qilinishi va qamchilanishi (27–31-oyatlar)

  • The crucifixion (vv. 32–44)

    Xochga mixlanish (32–44-oyatlar)

  • The death of Jesus (vv. 45–50)

    Isoning o‘limi (45–50-oyatlar)

  • Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

    G‘ayritabiiy alomatlar va Arimateyalik Yusuf tomonidan dafn etilishi (51–61-oyatlar)

  • Posting of the guard at the tomb (vv. 62–66)

    Qabr oldiga qo‘riqchi qo‘yilishi (62–66-oyatlar)

Matthew 28 – Three Waymarks

Matto 28 — Uch Belgilovchi Nuqta

  • The resurrection and empty tomb (vv. 1–10)

    Tirilish va bo‘sh qabr (1–10-oyatlar)

  • The lie of the chief priests and elders to the soldiers (vv. 11–15)

    Bosh ruhoniylar va oqsoqollarning askarlarga aytgan yolg‘oni (11–15-oyatlar)

  • The Great Commission (vv. 16–20)

    Ulug‘ Topshiriq (16–20-oyatlar)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Xuddi Masihning Baytaniyadagi moylanishidan to Buyuk Topshiriqqacha bo‘lgan tajribasi Uning yer yuzidagi xizmatining yakunini va barcha xalqlarga Xushxabarning boshlanishini belgilaganidek, xuddi shu tariqa, ushbu bir xil yo‘l-beligilar ham Xudoning qoldig‘ining sinov muddati yakuniga va ularning so‘nggi g‘alabasiga yaqinlashayotgan tajribasida takrorlanadi.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Yigirma oltinchidan yigirma sakkizinchi boblargacha bo‘lgan bo‘limlar Fisih tarixini 23 ta alohida tayanch nuqta asosida tuzilgan holda ifodalaydi; bu tayanch nuqtalar Yakshanba qonuniga olib boradigan va undan keyin davom etadigan tarix davomida takrorlanadi.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

“Masihning muqaddasxonani poklash uchun oliy ruhoniyimiz sifatida eng muqaddas joyga kelishi, Doniyor 8:14 da ko‘rsatilgani kabi; Inson O‘g‘lining Qadimiy Zot huzuriga kelishi, Doniyor 7:13 da bayon etilgani kabi; va Rabbiyning O‘z ma’badiga kelishi, Malakiy tomonidan bashorat qilingani kabi — bularning barchasi ayni bir hodisaning tasvirlaridir; va bu, shuningdek, Masih tomonidan Matto 25 dagi o‘n bokira haqidagi masalda tasvirlangan kuyovning nikohga kelishi orqali ham ifodalangan.” Buyuk Kurash, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

1844-yil 22-oktabrda 2300 kunning yakunlanishi yakshanba qonuni paytida takrorlanadi. Mattoning so‘nggi uch bobida joylashgan 23 ta yo‘l belgisi Ilohiylikni insoniyat bilan birlashtirish uchun qo‘llanadigan qimmatbaho qonni aniqlab beradi.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

“Inson foydasi uchun Masihning yuqoridagi muqaddas joyda qilayotgan shafoati najot rejasida xochdagi O‘limi qanchalik zarur bo‘lgan bo‘lsa, shunchalik zarurdir. U O‘z o‘limi bilan, tirilganidan keyin osmonda yakunlash uchun ko‘tarilgan ishni boshlab berdi. Biz imon orqali parda ichkarisiga kirishimiz kerak, ‘u yerga biz uchun oldindan kirgan Kishi kirgandir.’ Ibroniylarga 6:20. O‘sha yerda Kalvariya xochidan tushayotgan nur aks etadi. O‘sha yerda biz qutqarilish sirlarini yanada ravshanroq anglashimiz mumkin. Insonning najoti osmon uchun cheksiz baho evaziga amalga oshirilgan; keltirilgan qurbonlik Xudoning buzilgan qonunining eng keng qamrovli talablariga tengdir. Iso Otaning taxtiga olib boradigan yo‘lni ochdi, va Uning vositachiligi orqali imon bilan Uning oldiga keladiganlarning barchasining samimiy istagi Xudo huzuriga taqdim etilishi mumkin.” Buyuk Kurash, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Matto 23-bob qalbaki ruhoniylik ustidan chiqarilgan hukmni ta’kidlaydi. Yigirma oltinchi bobdan yigirma sakkizinchi bobgacha bo‘lgan boblar yigirma uchinchi bobning omegasi hisoblanadi. Qalbaki levilar — oqsoqollarning to‘rt avlod davomida kuchayib borgan isyoni — so‘nggi uch bobdagi yo‘l belgilarini vujudga keltirdi.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Yigirma to‘rtinchi bob satr ustiga satr metodologiyasini Masihning metodologiyasi sifatida belgilaydi, chunki U Quddusning vayron qilinishidan hozir mavjud bo‘lgan narsalarni, bo‘lib o‘tgan narsalarni va bo‘ladigan narsalarni tasvirlash uchun foydalanadi.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Milodiy 70-yilda Quddusning qulash hodisasi, Quddus ilk bor Navuxadnazar tomonidan vayron qilingan yilning ayni o‘sha kunida sodir bo‘ldi. Navuxadnazar tomonidan Quddusning vayron qilinishi o‘tmish tarix edi, va Masihning tarixida Titus Quddusni egallaganida, bu dunyoning oxirini ramziy jihatdan ifodalagan edi. Matto 24 “satr ustiga satr” metodologiyasini yuksaltirmoqda va shu tariqa “metodologiya”ni bashoratli guvohlikning bir unsuri sifatida aniqlamoqda.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

Aynan 24-bobda Masih Doniyor payg‘ambar aytgan “vayronagarchilikning jirkanchi narsasi”ni anglash zarurligini ko‘rsatadi; bu esa Uilyam Millerning eng asosiy tushunchasi hamda Doniyordagi vahiyga asos soladigan timsoldir. U, shuningdek, Adventizmning isyonini ham ifodalaydi, chunki ular Doniyor kitobidagi “doimiy” haqidagi Millerchilar tushunchasini rad etdilar va shu tariqa 2 Salonikaliklarga 2-bobdagi kuchli adashishdan ulush oldilar. Bu bob to‘g‘ridan-to‘g‘ri Luqo 21 bilan bog‘lanadi va shu orqali 1840-yil 11-avgustdan 1844-yil 22-oktabrgacha bo‘lgan davrni ko‘rsatadi; bu 9/11dan Yakshanba qonunigacha bo‘lgan davrning timsolidir. U, shuningdek, Luqo 21:24 dagi “majusiylar zamonlari” bilan bog‘lanadi; bu esa Musoning “yetti zamon”ini ochishda bosh kalitlardan biri bo‘lish bilan birga, Vahiy 11-bobdagi ma’badni o‘lchash bilan ham uyg‘unlashadi.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Yigirma uchinchi bobdan boshlab, undan keyin 24 va 25-boblar, so‘ngra esa 26-dan 27-gacha bo‘lgan boblar bilan yakunlanadi; bu uch bob yigirma uchta waymarkka ega bo‘lib, ular yigirma uchinchi bobning alfasiga nisbatan omegadir. Yigirma oltinchi bobga yigirma yetti va yigirma sakkizinchi boblar qo‘shilganda “81” hosil bo‘ladi, bu esa ruhoniylikning ramzidir. Uch guvoh (Ibtido, Matto va Vahiy) asosida 11-dan 22-gacha bo‘lgan boblar bir chiziqdir. 23-dan 28-gacha bo‘lgan boblar esa 23 bilan boshlanib, 23 bilan tugaydigan haqiqat chizig‘idir.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Birinchi bobdan o‘ninchi bobgacha bo‘lgan boblar Matto kitobidagi uchta bashoratli yo‘nalishning birinchisidir. O‘nta bob, undan keyin o‘n ikki bob, undan keyin olti bob. Vahiy orqali bizga shuni bildiradiki, Muqaddas Kitobning barcha kitoblari Vahiy kitobida tutashadi va yakun topadi, va shuning uchun Muqaddas Kitobning barcha kitoblari Mattoda ham tutashadi va yakun topadi. Matto, Yahudo qabilasining sherining yuzi sifatida, bir-biridan farqli o‘n ikki Masihiy bashoratni aniqlab beradi, va o‘sha o‘n ikki parcha Milleritlar hamda bir yuz qirq to‘rt mingning tarixiy yo‘l belgilarini hosil qiladi. Vahiy kitobi Iso Masihning vahiysi bilan boshlangani kabi, Mattoning birinchi bobi Musoning hayoti va shahodati bilan, Dajjol tarixiyati bilan bog‘lanadigan hamda payg‘ambar, ruhoniy va shoh orqali ifodalangan g‘olib jamoatning uch unsurini aniqlab beradigan Iso Masihning bir vahiysini taqdim etadi.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Matto Xudoning tanlangan xalq bilan tuzgan ahdi doirasida Iso Masihning vahiysi bilan boshlaydi. Ibrohimdan Dovudgacha 14 avlod bo‘lgan, Dovuddan Bobil surgunigacha o‘n to‘rt avlod bo‘lgan, Bobildan Masihgacha esa yana o‘n to‘rt avloddir. Matto bayonidagi Masih nasabnomasi Musoga muvofiq keladi, chunki Muso Masihning omega bo‘lgan zotining alfasidir. Musoning yuz yigirma yillik umri Nuh tarixidagi yuz yigirma yillik sinov muddati bilan mos keladi. Shu sababli, Nuhning ahdi tanlangan xalq ahdi bilan bog‘langandir. Musoning yuz yigirma yili uchta qirq yillik davrni ifodalaydi; bu davrlar qirq yilning oxirida Musoning misrlikni o‘ldirishi bilan, ikkinchi qirq yillik davrning oxirida esa to‘ng‘ichlar, Fir’avn va uning lashkari halok bo‘lishi bilan yakunlangan. Ikkinchi qirq yillik davr Qadeshdagi isyon bilan tugagan, uchinchi qirq yillik davr esa Qadeshdagi ikkinchi isyon bilan yakunlangan. Alfaning barcha uchta bashoratli chizig‘i Qadeshda nihoyasiga yetadi, Matto nasabnomasining uchta bashoratli chizig‘i esa Dovudda, Bobil surgunida va Ahdning Xabarchisida nihoyasiga yetadi.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Musoning alifasi Masihning omegasi bilan muvofiqlashtirilganda, Kadeshning oltita guvohi mavjud bo‘ladi; bu 1863-yil va yakshanba qonunidir. Matto nasabnomasida shoh Dovud Kadeshga joylashtirilgan bo‘lib, aynan shu yerda murtad Adventizm Bobilga olib ketiladi, Masih esa bir yuz qirq to‘rt ming bilan ahdni tasdiqlaydi. Dovudni yakshanba qonuniga joylashtirish orqali Dovudning ikkinchi guvohligi o‘rnatiladi; Dovud esa o‘ttiz yoshida xizmat qila boshlagan uch insoniy vakildan biridir. Masih, Dovud, Yusuf va Hizqiyolning barchasi o‘z ishlarini o‘ttiz yoshda boshlaganlar. Xizmatni o‘ttiz yoshida boshlagan bu to‘rt kishi birgalikda jangari jamoat zafarli jamoatga aylantirilgan paytda Ilohiylikning insoniyat bilan birlashuvini ifodalaydi. O‘sha jamoat payg‘ambar, ruhoniy va shohdan tashkil topgan. Bu o‘zgarish yakshanba qonunida, ya’ni Kadeshda belgilanadi; shunday ekan, Mattoning nasabnomasidagi Dovud o‘ttiz yoshli Dovud bilan muvofiqlashadi.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Tayyorgarlikning o‘ttiz yili Ibrohim ahdining to‘rt yuz o‘ttiz yili bilan, shuningdek ruhoniyning yoshi hamda Doniyor 12:11 dagi 1290 yil bilan muvofiq keladi. Keyingi maqolada biz Matto kitobi doirasidagi o‘sha o‘n ikki Masihiy bashoratning har birini ko‘rib chiqamiz. Avvalo, biz Matto ichida uchta bashoratli yo‘nalishni aniqlayapmiz: birinchi bobdan o‘ninchi bobgacha, so‘ng o‘n birinchi bobdan yigirma ikkinchi bobgacha, keyin esa yigirma uchinchi bobdan yigirma sakkizinchi bobgacha.

“For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

“1844-yildagi umidsizlikdan keyin bir muddat davomida men advent jamoasi bilan birga, marhamat eshigi o‘sha paytda dunyo uchun abadiy yopilgan, degan fikrni tutdim. Bu nuqtai nazar menga birinchi vahiy berilishidan oldin qabul qilingan edi. Xudodan menga berilgan nur xatomizni tuzatdi va haqiqiy holatni ko‘rishimizga imkon berdi.

“I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

“Men hanuz yopiq eshik nazariyasiga ishonuvchiman, biroq bu atamani biz avval dastlab qo‘llagan ma’noda ham, muxoliflarim qo‘llayotgan ma’noda ham emas.

“There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

“Nuh davrida yopiq bir eshik bor edi. O‘sha vaqtda To‘fon suvlarida halok bo‘lgan gunohkor nasldan Xudoning Ruhi chekinib olgan edi. Yopiq eshik haqidagi xabarni Nuhga Xudoning O‘zi bergan edi: ‘Mening Ruhim inson bilan abadgacha tortishib turmaydi, chunki u ham badandir; shunga qaramay, uning kunlari yuz yigirma yil bo‘ladi’ (Ibtido 6:3).”

“There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

Ibrohimning kunlarida yopiq bir eshik bor edi. Rahm-shafqat Sado‘m aholisini boshqa iltijo bilan da’vat etmadi, va Lutdan boshqa hech kim — uning xotini va ikki qizi bilan birga — osmondan yog‘dirilgan olovda halok bo‘ldi.

“There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

Masihning kunlarida yopiq bir eshik bor edi. Xudoning O‘g‘li o‘sha avloddagi imonsiz yahudiylarga shunday deb e’lon qildi: “Mana, uyingiz sizlarga huvillab qolgan holda tashlab qo‘yildi” (Matto 23:38).

“Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

Zamon oqimiga nazar solib, oxirgi kunlarga qadar, ayni o‘sha cheksiz qudrat Yuhanno orqali shunday e’lon qildi: “Muqaddas bo‘lgan, Haq bo‘lgan, Dovudning kalitiga ega bo‘lgan, ochib, hech kim yopolmaydigan; va yopib, hech kim ocha olmaydigan Zot shunday deydi” (Vahiy 3:7).

“I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

“Menga vahiyda ko‘rsatildi, va men hanuz 1844-yilda yopiq eshik bo‘lganiga ishonaman. Birinchi va ikkinchi farishtalarning xabarlarining nurini ko‘rib, o‘sha nurni rad etganlarning barchasi zulmatda qoldirildi. Uni qabul qilganlar va osmondan kelgan xabarning e’lon qilinishiga hamroh bo‘lgan Muqaddas Ruhni qabul etganlar esa, keyinchalik o‘z e’tiqodlaridan voz kechib, o‘z tajribalarini bir aldanish deb e’lon qilganlarida, shu bilan Xudoning Ruhini rad etdilar, va U endi ular bilan da’vat etib tortishmas edi.”

“Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

“Yorug‘likni ko‘rmaganlar uni rad etganlik aybiga ega emas edilar. Faqat osmondan kelgan yorug‘likni mensimagan toifagagina Xudoning Ruhi yetib bora olmas edi. Va bu toifa, aytganimdek, xabar ularga taqdim etilganda uni qabul qilishdan bosh tortganlarni ham, uni qabul qilgan bo‘lib, keyinchalik o‘z e’tiqodidan voz kechganlarni ham o‘z ichiga olardi. Bular taqvodorlikning bir ko‘rinishiga ega bo‘lishlari va o‘zlarini Masihning izdoshlari deb e’lon qilishlari mumkin edi; ammo Xudo bilan tirik aloqaga ega bo‘lmaganliklari sababli, Shaytonning aldanishlariga asir bo‘lib qolardilar. Vahiyning o‘zida shu ikki toifa ko‘rsatilgan — o‘zlari ergashgan yorug‘likni aldanish deb e’lon qilganlar hamda yorug‘likni rad etganlari uchun Xudo tomonidan rad etilgan dunyoning fosiqlari ham. Yorug‘likni ko‘rmagan va shu bois uni rad etishda aybdor bo‘lmaganlar haqida esa hech qanday ishora qilinmagan.” Selected Messages, 1-kitob, 62, 63.

“It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

Imon orqali ulug‘ kafforat ishida Isoga ergashadiganlargina Uning ular nomidan qilayotgan vositachiligining manfaatlaridan bahramand bo‘ladilar; bu xizmat ishini namoyon qiluvchi nurni rad etadiganlar esa bundan foyda ko‘rmaydilar. Masihning birinchi kelishida berilgan nurni rad etgan va Uni dunyoning Najotkori sifatida qabul qilishdan bosh tortgan yahudiylar U orqali mag‘firatni qabul qila olmadilar. Iso osmonga ko‘tarilganida O‘z qoni bilan samoviy muqaddasxonaga kirib, O‘z shogirdlari ustiga O‘z vositachiligining barakalarini to‘kkanida, yahudiylar o‘zlarining behuda qurbonliklari va nazrlarini davom ettirish uchun butunlay zulmatda qoldirildilar. Ramzlar va soyalar xizmati nihoyasiga yetgan edi. Odamlar ilgari Xudoga yo‘l topgan o‘sha eshik endi ochiq emas edi. Yahudiylar Uni endi topish mumkin bo‘lgan yagona yo‘l orqali, ya’ni osmondagi muqaddasxonadagi xizmat vositasida izlashdan bosh tortgan edilar. Shuning uchun ular Xudo bilan muloqot topmadilar. Ular uchun eshik yopiq edi. Ular Masihni haqiqiy qurbonlik va Xudo huzuridagi yagona Vositachi sifatida tanimas edilar; shu sababli U vositachiligining manfaatlaridan bahramand bo‘la olmadilar.

“The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

“Ishonmaydigan yahudiylarning holati, o‘zlarini masihiy deb e’tirof etuvchilar orasidagi beparvo va imonsizlarning holatini namoyon etadi; ular rahmdil Oliy Ruhoniymizning xizmatidan ixtiyoriy ravishda bexabardirlar. Timsoliy xizmatda oliy ruhoniy eng muqaddas joyga kirganida, butun Isroil gunohlarining kechirilishini qabul qilishlari va jamoatdan uzib tashlanmasliklari uchun, ma’bad atrofida to‘planib, eng tantanali tarzda Xudo oldida o‘z jonlarini xor tutishlari talab etilar edi. Unday ekan, bu antitimsoliy Kafforat kunida Oliy Ruhoniymizning xizmatini tushunishimiz va bizdan qanday burchlar talab etilishini bilishimiz naqadar muhimroqdir.”

“Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

“Xudo O‘z rahm-shafqati ila ularga yuborgan ogohlantirishni insonlar jazosiz rad eta olmaydilar. Nuh davrida osmondan dunyoga bir xabar yuborilgan edi, va ularning najoti bu xabarga qanday munosabatda bo‘lishlariga bog‘liq edi. Ular ogohlantirishni rad etganlari uchun, Xudoning Ruhi gunohkor nasldan olib qo‘yildi, va ular To‘fon suvlari ichida halok bo‘ldilar. Ibrohim zamonida rahm-shafqat Sado‘mning aybdor aholisini endi da’vat etmay qo‘ydi, va Lut hamda uning xotini bilan ikki qizidan boshqa hamma osmondan tushirilgan olovda yo‘q qilindi. Masih kunlarida ham xuddi shunday bo‘ldi. Xudoning O‘g‘li o‘sha avloddagi imonsiz yahudiylarga shunday dedi: ‘Uyingiz sizlarga huvillab qoladi.’ Matto 23:38. Oxirgi kunlarga nazar tashlab, o‘sha O‘zi Cheksiz Qudrat bo‘lgan Zot najot topishlari uchun ‘haqiqat muhabbatini qabul qilmaganlar’ haqida shunday deydi: ‘Shuning uchun Xudo ularga kuchli adashishni yuboradi, toki ular yolg‘onga ishonsinlar; haqiqatga ishonmay, nohaqlikdan zavq olganlarning hammasi hukm qilinsin.’ 2 Salonikaliklarga 2:10–12. Ular Uning Kalomining ta’limotlarini rad etar ekanlar, Xudo O‘z Ruhini qaytarib oladi va ularni o‘zlari sevgan aldovlarga tashlab qo‘yadi.” Buyuk Kurash, 430, 431.