In William Miller’s dream, the “bustle” at the beginning, when the people began to trouble the jewels was preceded by Miller assembling the jewels and calling “come and see.” Christ as the dirt brush man, uses the broom to sweep out the rubbish, assemble the jewels in a much larger casket, and He then called Miller to “come and see.” When Christ begins His broom-work, the room is empty, for Miller recorded that a “door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”
Uilyam Millerning tushida, boshidagi “g‘ala-g‘ovur”, ya’ni odamlar javohirlarga tegina boshlagan payt, bundan avval Millerning javohirlarni yig‘ib, “kelinglar va ko‘ringlar”, deb chaqirishi bilan boshlangan edi. Masih, chang supuruvchi odam sifatida, supurgidan foydalanib axlatni tashqariga supuradi, javohirlarni ancha kattaroq sandiqqa yig‘adi, so‘ng esa U Millerga: “keling va ko‘ring”, deydi. Masih O‘zining supurgi-ishini boshlaganida, xona bo‘sh edi, chunki Miller shunday deb yozgan: “Bir eshik ochildi va bir odam xonaga kirdi, shunda odamlarning hammasi u yerdan chiqib ketdi; va u, qo‘lida chang supurgisi bilan, derazalarni ochdi va xonadagi chang hamda axlatni supurib tashlashni boshladi.”
The dirt brush man enters the room when all the people had left it. In 2023, the dirt brush man entered the empty room, for the movement of the one hundred and forty-four thousand had been shattered and scattered. The truths represented by Habakkuk’s Tables of 2012 was buried in rubbish, and the room was empty. The dirt brush man is He who came after John the Baptist, who John said had a fan, and that He would use that fan to thoroughly purge His floor.
Chang choʻtka tutgan odam xonaga barcha odamlar uni tark etganidan keyin kiradi. 2023-yilda chang choʻtka tutgan odam boʻm-boʻsh xonaga kirdi, chunki yuz qirq toʻrt mingning harakati chilparchin boʻlib, sochilib ketgan edi. Xabaqquqning 2012-yildagi Jadvallari bilan ifodalangan haqiqatlar axlat ostiga koʻmilib qolgan edi, va xona boʻm-boʻsh edi. Chang choʻtka tutgan odam — Yahyo Choʻmdiruvchidan keyin kelgan Oʻshadir; Yahyo U haqida qoʻlida kurak borligini va U oʻsha kurak bilan Oʻz xirmonini batamom tozalashini aytgan edi.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:11–13.
Men sizlarni tavba uchun suv bilan cho‘mdiryapman; ammo mendan keyin kelayotgan Zot mendan qudratlidir; Uning poyabzalini ko‘tarishga ham men munosib emasman; U sizlarni Muqaddas Ruh va olov bilan cho‘mdiradi. Uning sovuradigan kuragi O‘z qo‘lidadir, va U O‘z xirmonini batamom tozalab, bug‘doyini omborga yig‘adi; ammo somonni o‘chmas olovda kuydirib yuboradi. So‘ng Iso Jaliladan Iordanga, Yahyoning oldiga, undan cho‘mdirilish uchun keldi. Matto 3:11–13.
Galilee is a symbol of a turning point, and the point on the Jordan where Jesus came to be baptized is named Bethabara, and it means “the ferry crossing,” and it marks the place where ancient Israel crossed over to the Promised Land. When Jesus was baptized, He then became Jesus Christ. Galilee, Jordan, Bethabara and Jesus becoming the Christ are all emphasizing a change of dispensation, which is also what a door represents, especially for Philadelphians who are given the key of the open and shut door.
Jalila burilish nuqtasining ramzidir, va Iso suvga cho‘mdirilib suvga cho‘mish uchun kelgan Iordandagi nuqta Bayt-Abara deb nomlanadi; bu “kechuv” degan ma’noni anglatadi va qadimgi Isroil Va’da Qilingan Yurtga o‘tgan joyni belgilaydi. Iso suvga cho‘mdirilganida, U shundan so‘ng Iso Masih bo‘ldi. Jalila, Iordan, Bayt-Abara va Isoning Masihga aylanishi — bularning barchasi davrning almashinishini ta’kidlaydi; eshik, ayniqsa ochiladigan va yopiladigan eshikning kaliti berilgan filadelfiyaliklar uchun, aynan shuni ifodalaydi.
And to the angel of the church in Philadelphia write; 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; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Filadelfiyadagi jamoatning farishtasiga yozgin: Muqaddas bo‘lgan, Haqiqiy bo‘lgan, Dovudning kalitiga ega bo‘lgan, ochadigan va hech kim yopmaydigan, yopadigan va hech kim ochmaydigan Zot shunday deydi: Ishlaringni bilaman; mana, sening oldingga ochiq eshik qo‘ydim, va uni hech kim yopa olmaydi; chunki sening quvvating oz bo‘lsa-da, so‘zimni saqlading va nomimni inkor etmading. Vahiy 3:7, 8.
When Christ “opened” the “door” and “entered the room,” the room was “His room,” for He thoroughly purges “His floor.” If it is His floor, it is His room.
Masih “eshik”ni “ochib”, “xonaga kirdi” deganda, bu xona “Uning xonasi” edi, chunki U “O‘z xirmonxonasini” butunlay tozalaydi. Agar bu Uning xirmonxonasi bo‘lsa, demak u Uning xonasidir.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“Kapernaumda Iso O‘zining u yoqdan-bu yoqqa qilgan safarlari oralig‘ida istiqomat qilar edi, va u joy «Uning o‘z shahri» sifatida tanila boshladi. U Jalila dengizi qirg‘og‘ida, va go‘zal Gennesaret tekisligining chegaralari yaqinida, agar bevosita uning o‘zida bo‘lmasa ham, joylashgan edi.” The Desire of Ages, 252.
He enters His room to gather His wheat and to gather and burn the tares. The change of dispensation represented by Galilee, Jordan, Bethabara, the baptism, the transition from John to Jesus aligns with the transition of the church militant of Laodicea unto the church triumphant of Philadelphia. He entered His room in July of 2023. Miller had closed his eyes in the bustle of July 18, 2020, and when he opened his eyes, the room was empty of people; truth was buried beneath error, and then the dirt brush man opened the windows and began to sweep the rubbish out.
U O‘z xonasiga O‘z bug‘doyini yig‘ish hamda begona o‘tlarni yig‘ib yoqish uchun kiradi. Jalila, Iordan, Baytabara, suvga cho‘mish, Yuhannodan Isoga o‘tish orqali ifodalangan dispansatsiyaning o‘zgarishi Laodikiya jangari jamoatidan Filadelfiya zafarli jamoatiga o‘tish bilan muvofiqlashadi. U 2023-yilning iyulida O‘z xonasiga kirdi. Miller 2020-yil 18-iyulning shovqin-suroni ichida ko‘zlarini yumgan edi, va u ko‘zlarini ochganida, xona odamlardan bo‘sh edi; haqiqat xato ostiga ko‘milgan edi, so‘ng tuproq cho‘tka tutgan odam derazalarni ochib, chiqindilarni tashqariga supurib chiqarishni boshladi.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Uning g‘allani sovuradigan kuragi O‘z qo‘lidadir, va U O‘z xirmonini batamom tozalab, bug‘doyini omborga yig‘adi.’ Matto 3:12. Bu tozalanish davrlaridan biri edi. Haqiqat so‘zlari orqali somon bug‘doydan ajratilayotgan edi. Tanbehni qabul qilish uchun haddan tashqari manman va o‘zini-o‘zi solih deb bilgani, kamtarlik hayotini qabul qilish uchun esa dunyoni ortiqcha sevgani sababli, ko‘plar Isodan yuz o‘girdilar. Hozir ham ko‘plar xuddi shunday qilmoqdalar. Bugun qalblar Kafarnahumdagi sinagogada bo‘lgan o‘sha shogirdlar singari sinovdan o‘tkazilmoqda. Haqiqat yurakka yetib borganda, ular o‘z hayotlari Xudoning irodasiga muvofiq emasligini ko‘radilar. Ular o‘zlarida butunlay o‘zgarish zarurligini ko‘radilar; ammo ular o‘zidan kechishni talab qiladigan bu ishni zimmalariga olishga tayyor emaslar. Shu bois, gunohlari fosh etilganda g‘azablanadilar. Ular xafa bo‘lib ketadilar, xuddi shogirdlar Isodan norozi bo‘lib: ‘Bu qattiq so‘z ekan; buni kim eshita oladi?’ deb Uni tark etganlaridek.” The Desire of Ages, 392.
On the last day of 2023, which touches the first day of 2024, the Lion of the tribe of Judah began to progressively unseal the revelation of Himself. In accordance with the three-step testing process of Daniel twelve’s unsealing, there would then be three tests, represented as “purified, made white and tried.”
2023 yilning 2024 yilning birinchi kuniga tutashuvchi so‘nggi kunida Yahudo qabilasining Arsloni O‘zi haqidagi vahiyni bosqichma-bosqich muhrdan ochishni boshladi. Doniyor o‘n ikkinchi bobdagi muhrdan ochilishning uch bosqichli sinov jarayoniga muvofiq, shunda “poklanadilar, oq qilinadilar va sinaladilar” deb ifodalangan uchta sinov bo‘lishi kerak edi.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
U shunday dedi: “Yo‘lingdan qolma, ey Doniyor; chunki bu so‘zlar oxirzamon vaqtigacha yopiq va muhrlangan turadi. Ko‘plar poklanadi, oqaradi va sinaladi; ammo fosiqlar fosiqlik qiladilar; fosiqlarning hech biri anglamaydi; lekin donolar anglaydilar.” Doniyor 12:9, 10.
The first angel represents purification, as the convicted sinner places his sins upon the sacrifice in the courtyard, where he is justified by the blood.
Birinchi farishta poklanishni ifodalaydi, chunki hukm ostiga tushgan gunohkor hovlida qurbonlik ustiga o‘z gunohlarini qo‘yadi va o‘sha yerda qon orqali oqlanadi.
The blood is then taken into the holy place where the sanctification process of holiness is represented as being made white through the washing of the blood from the courtyard. Righteousness is there manifested in those who overcome with the blood and the word of their testimony.
So‘ngra qon muqaddas joyga olib kiriladi; u yerda muqaddaslikning poklanish jarayoni hovlidan keltirilgan qonning yuvishi orqali oppoq qilingan holda tasvirlanadi. U yerda solihlik qon va o‘z guvohliklarining kalomi bilan g‘olib chiqqanlarda namoyon bo‘ladi.
They are then tried, and in the latter days they are found to be ten times better than all the other wise men of Babylon. The third test is where they are glorified in the Most Holy Place and distinguished from the other class of professed wise men. That third test is the Sunday law, and the first test is the first angel’s call to return to the foundations, for in the next step the temple is erected. That next step is the second angel’s separation message, which is followed by the litmus test of the third angel.
Shundan so‘ng ular sinovdan o‘tkaziladi, va oxirgi kunlarda Bobilning boshqa barcha donishmandlaridan o‘n karra afzal ekani ayon bo‘ladi. Uchinchi sinov — ular Eng Muqaddas Joyda ulug‘lanib, o‘zini donishmand deb biluvchi boshqa toifadagilardan ajratib ko‘rsatiladigan holatdir. O‘sha uchinchi sinov yakshanba qonunidir, birinchi sinov esa poydevorlarga qaytishga chorlovchi birinchi farishtaning da’vatidir, chunki keyingi bosqichda ma’bad tiklanadi. O‘sha keyingi bosqich — ikkinchi farishtaning ajratish xabaridir; undan keyin esa uchinchi farishtaning lakmus sinovi keladi.
In 2023, the first angel arrived as He had done on August 11, 1840, when he came down with a message of Islam of the second woe. He came down as He had done at 9/11, with a message of Islam of the third woe, and the call to return to the old paths. The foundations of Millerite history were set up once the message of the second woe was fulfilled on August 11, 1840. The angel of Revelation chapter ten then descended, thus typifying the descent of the angel of Revelation chapter eighteen and the arrival of the third woe.
2023-yilda birinchi farishta, xuddi 1840-yil 11-avgustda bo‘lgani kabi, ikkinchi voyga oid Islom xabari bilan pastga tushib keldi. U 9/11 da bo‘lgani kabi, uchinchi voyga oid Islom xabari va qadimgi yo‘llarga qaytish da’vati bilan pastga tushib keldi. 1840-yil 11-avgustda ikkinchi voy haqidagi xabar bajo keltirilgach, Milleriylar tarixining poydevorlari o‘rnatildi. So‘ngra Vahiy kitobining o‘ninchi bobidagi farishta pastga tushdi; bu esa Vahiy kitobining o‘n sakkizinchi bobidagi farishtaning tushishini va uchinchi voyning kelishini timsollashtirdi.
Josiah Litch is the historical figured associated with the foundations being established on August 11, 1840. The name “Josiah” means “the foundation of God,” and king Josiah in sacred history represents Josiah’s reformation, which included the discovery of the curse of Moses, buried among the rubbish in the sanctuary, just as Miller’s jewels were buried in the room.
Yoshiyo Litch — 1840-yil 11-avgustda asoslari qo‘yilgan hodisa bilan bog‘liq tarixiy shaxsdir. “Yoshiyo” nomi “Xudoning poydevori” degan ma’noni anglatadi, va muqaddas tarixdagi shoh Yoshiyo Yoshiyoning islohotini ifodalaydi; bu islohot muqaddasxona ichida vayronalar orasida ko‘milib yotgan Musoning la’natining topilishini o‘z ichiga olgan edi, xuddi Millerning javohirlari xonada ko‘milib yotganidek.
King Josiah died at Megiddo, which is Armageddon of Revelation chapter sixteen. The reformation of Josiah was a fulfillment of the prophecy set forth by the disobedient prophet, when Jeroboam set up the two altars in Bethel and Dan. That disobedient prophet died between the ass and the lion. King Josiah had been predicted, by name, and his reformation was part of the prediction, which included that the future king Josiah would beat down the very altar where the disobedient prophet confronted the wicked king Jeroboam.
Shoh Yo‘shiyo Megiddoda vafot etdi; bu — Vahiy kitobining o‘n oltinchi bobidagi Armageddondir. Yo‘shiyoning islohoti, Yeribom Baytil va Donda ikki qurbongohni o‘rnatganida itoatsiz payg‘ambar tomonidan bayon qilingan bashoratning bajo bo‘lishi edi. O‘sha itoatsiz payg‘ambar eshak bilan sher orasida halok bo‘ldi. Shoh Yo‘shiyoning nomi oldindan aytilgan edi va uning islohoti ham o‘sha bashoratning bir qismi bo‘lib, unda kelajakdagi shoh Yo‘shiyo aynan itoatsiz payg‘ambar yovuz shoh Yeribomga qarshi chiqqan qurbongohni vayron qilishi ham kiritilgan edi.
Josiah means the foundation of God, and king Josiah fulfilled the prediction given about 340 years before his reign. He led out in a revival and reformation that ultimately arrived at the altar where the prophet from Judah confronted king Jeroboam. Once there, Josiah smashed the altar down, as the prophecy said he would do. Those two altars of Jeroboam were purposeful counterfeits of the temple in Jerusalem, even to the depth that Jeroboam instituted counterfeit feast days. In doing so, he was simply doing what Aaron did with the golden calf. Aaron’s rebellion was at the foundation of ancient Israel’s sacred history. It occurred when Moses was receiving the Law, which is the foundation of God’s government.
Yo‘siyo “Xudoning poydevori” degan ma’noni anglatadi, va shoh Yo‘siyo o‘z hukmronligidan qariyb 340 yil oldin berilgan bashoratni amalga oshirdi. U uyg‘onish va islohotga boshchilik qildi, bu esa oxir-oqibat Yahudodan kelgan payg‘ambar shoh Yerobomga qarshi chiqqan qurbongohga yetib bordi. U yerga yetgach, Yo‘siyo qurbongohni parchalab tashladi, xuddi bashoratda aytilganidek. Yerobomning o‘sha ikki qurbongohi atayin Quddusdagi ma’badning soxta nusxalari edi; hatto Yerobom soxta bayram kunlarini ham joriy qilgan darajada shunday edi. Bu bilan u shunchaki Horunning oltin buzoq bilan qilgan ishini takrorlagan edi. Horunning isyoni qadimgi Isroilning muqaddas tarixining poydevorida yotardi. Bu voqea Muso Qonunni olayotgan paytda yuz bergan edi, holbuki Qonun Xudoning boshqaruvining poydevoridir.
Aaron’s rebellion was a foundational rebellion, and it was repeated when Jeroboam founded the ten northern tribes as Israel. Moses rebuked Aaron, and Moses is the alpha, or foundation in relation to Christ the omega. Aaron and Moses represent two classes in the foundational rebellion and a third class are the heroes who stood with Moses—the Levites. King Jeroboam and the prophet from Judah are the two classes in the foundation rebellion of the northern kingdom, and once again the Levites are the heroes.
Horunning isyoni poydevoriy isyon edi va bu isyon Yeribom o‘nta shimoliy qabilani Isroil sifatida asoslaganida takrorlandi. Muso Horunni koyidi, va Muso — Masih bo‘lgan Omegaga nisbatan alfa, ya’ni poydevordir. Horun va Muso poydevoriy isyondagi ikki toifani ifodalaydi, uchinchi toifa esa Muso tomonida turgan qahramonlar — levilardir. Shoh Yeribom va Yahudodan bo‘lgan payg‘ambar shimoliy saltanatning poydevoriy isyonidagi ikki toifadir, va yana bir bor levilar qahramonlardir.
At Jeroboam’s foundational rebellion the prophet from Judah rebukes him and prophesies of a king that would be named “the foundation of God”—Josiah. The fulfillment of the predicted reformation included that when Josiah began his revival and reformation, the curse of Moses was discovered, and the reading of the sacred words of Moses empowered a revival and reformation that had already begun. Josiah, clearly a prophetic symbol, represents a revival and reformation that is empowered when a prophecy from the writings of Moses is discovered.
Yeroboamning asosiy isyonida Yahudodan kelgan payg‘ambar uni koyidi va “Xudoning poydevori” deb ataladigan podsho — Yo‘shiyo — haqida bashorat qildi. Bashorat qilingan islohotning amalga oshishi shuni o‘z ichiga oladiki, Yo‘shiyo o‘z uyg‘onishi va islohotini boshlaganida, Musoning la’nati kashf etildi, va Musoning muqaddas so‘zlarining o‘qilishi allaqachon boshlangan uyg‘onish va islohotga quvvat bag‘ishladi. Yo‘shiyo, ravshanki, bashoratiy timsol bo‘lib, Musoning yozuvlaridan bir bashorat kashf etilganda quvvat oladigan bir uyg‘onish va islohotni ifodalaydi.
The foundational rebellion in the story of king Jeroboam is represented by the king of Israel, and also by the prophet from Judah who was sent with a divine pronouncement against Jeroboam’s foundational rebellion and instructions for the prophet identifying which path to avoid when returning to Judah. The prophet from Judah rejects Jeroboam’s request to stay, but thereafter accepts the invitation of the lying prophet of Bethel, and seals his fate. The disobedient prophet would die between the ass and the lion, and then be buried in the tomb of the lying prophet.
Shoh Yarovom haqidagi voqeadagi asosiy isyon Isroil shohi tomonidan, shuningdek Yarovomning asosiy isyoniga qarshi ilohiy hukm bayoni hamda Yahudoga qaytayotganda qaysi yo‘ldan saqlanish kerakligini ko‘rsatuvchi ko‘rsatmalar bilan yuborilgan Yahudolik payg‘ambar tomonidan ham ifodalanadi. Yahudolik payg‘ambar Yarovomning qolish haqidagi iltimosini rad etadi, biroq shundan keyin Baytildagi yolg‘onchi payg‘ambarning taklifini qabul qilib, o‘z taqdirini muhrlaydi. Itoatsiz payg‘ambar eshak bilan sher orasida halok bo‘ladi, so‘ng esa yolg‘onchi payg‘ambarning qabriga dafn qilinadi.
On August 11, 1840, a prophecy of the second woe was fulfilled, and the foundations of Adventism was laid. Josiah Litch presented the prophecy in 1838, and then ten days before August 11, 1840 he fined tuned his calculations and predicted August 11, 1840, as the day the Ottoman supremacy would cease, in fulfillment of the prophecy of Islam of the second woe.
1840-yil 11-avgustda ikkinchi voy haqidagi bashorat amalga oshdi va Adventizmning poydevori qo‘yildi. Josiah Litch bu bashoratni 1838-yilda taqdim etdi, so‘ngra 1840-yil 11-avgustdan o‘n kun oldin o‘z hisob-kitoblarini nozik darajada aniqlashtirib, 1840-yil 11-avgustni Usmonli hukmronligi ikkinchi voy — Islom haqidagi bashoratning amalga oshishi sifatida barham topadigan kun deb oldindan aytdi.
King Josiah symbolizes the final revival and reformation, for every prophet speaks more directly of the latter days, than any prior days. King Josiah symbolizes the final revival and reformation, and that reformation has been set forth in the Bible by a prediction. The book of Joel identifies the final revival and reformation that takes place among those who will be the one hundred and forty-four thousand. Josiah’s revival was two steps, it began, then a prophecy was unsealed that added momentum to the work. The two steps are the early and latter rain, as set forth in the book of Joel, and fulfilled in the books of Acts, and then fulfilled again in the Millerite history.
Shoh Yo‘shiyo so‘nggi uyg‘onish va islohotning timsolidir, chunki har bir payg‘ambar avvalgi kunlardan ko‘ra oxirgi kunlar haqida yanada bevositaroq so‘zlaydi. Shoh Yo‘shiyo so‘nggi uyg‘onish va islohotning timsolidir, va o‘sha islohot Muqaddas Kitobda bir bashorat orqali bayon qilingan. Yoel kitobi bir yuz qirq to‘rt ming bo‘ladiganlar orasida yuz beradigan so‘nggi uyg‘onish va islohotni aniqlab beradi. Yo‘shiyoning uyg‘onishi ikki bosqichli edi: u boshlandi, so‘ngra ishga yangi sur’at qo‘shgan bir bashorat muhrdan ochildi. Bu ikki bosqich Yoel kitobida bayon qilingan ilk va oxirgi yomg‘irdir; ular Havoriylar kitobida amalga oshdi, so‘ngra yana Millerchilar tarixida ham amalga oshdi.
At the foundational rebellions of Aaron, king Jeroboam and the prophet from Judah to king Josiah, and then on to Josiah Litch, identifies a line of testimony concerning the foundational test. The foundational test is the first test, that is followed by the temple test when the capstone is placed. After that the third test, the litmus test arrives.
Horun, shoh Yarovom va Yahudodan chiqqan payg‘ambar bilan bog‘liq asosiy isyonlardan boshlab, shoh Yo‘shiyogacha, so‘ng esa Yo‘shiyo Litchgacha bo‘lgan davrda u asosiy sinovga oid guvohliklar silsilasini aniqlaydi. Asosiy sinov — bu birinchi sinov bo‘lib, undan keyin tepalik toshi qo‘yilganda ma’bad sinovi keladi. Shundan so‘ng uchinchi sinov — lakmus sinovi yetib keladi.
From the golden calf, unto Jeroboam’s altars at Bethel and Dan, to king Josiah, unto Josiah Litch represents a series of prophetic footsteps that lead to the foundational test of 9/11. When the great buildings of New York came down at 9/11, a prophecy of the third woe identified the test calling for a return to the old foundational paths, for the parallel of August 11, 1840 and 9/11 could be seen by any Laodicean Seventh-day Adventist who chose to see. Al Qaeda’s involvement in 9/11 is often brought into question in these days of conspiracy theories that generally are true, but Al Qaeda means “the foundation,” and they began as an organization one year before the time of the end in 1989, in fact on August 11, 1988.
Oltin buzoqdan tortib Baytil va Dondagi Yeribom qurbongohlarigacha, shoh Yo‘shiyodan Josiah Litchgacha bo‘lgan yo‘lda 9/11 ning poydevoriy sinoviga olib boradigan payg‘ambarlik qadamlarining bir qatori ifodalanadi. 9/11 da Nyu-Yorkning ulkan binolari qulaganida, uchinchi voy haqidagi bir bashorat eski poydevoriy yo‘llarga qaytishga da’vat etuvchi sinovni ko‘rsatib berdi, chunki 1840-yil 11-avgust bilan 9/11 o‘rtasidagi parallellikni ko‘rishni tanlagan har qanday Laodikiya Ettinchi kun adventchisi ko‘ra olardi. Al-Qoidaning 9/11 dagi ishtiroki, odatda rost bo‘ladigan fitna nazariyalari avj olgan bugungi kunlarda ko‘pincha shubha ostiga olinadi, biroq Al-Qoida “poydevor” degan ma’noni anglatadi, va ular oxirzamon vaqtidan bir yil oldin, ya’ni 1989-yilda tashkilot sifatida boshlangan, aslida esa 1988-yil 11-avgustda.
If these details about the prophetic symbolism of the foundations is not noticed, much is lost. At 9/11 the foundations were laid in the first step. The second step the temple is finished as the capstone is placed. The third step is the closed door of the Sunday law. From 9/11 unto the Sunday law the message is primarily directed to Laodicean Seventh-day Adventists, for judgment begins at the house of God, and it ends for the house of God at the Sunday law. There and then Laodicean Seventh-day Adventism is passed by; as were the Protestants in Millerite history, and the Jews in the history of Christ, and as were those who died over forty years in the history of Moses.
Agar poydevorlarning bashoriy ramziyligiga oid ushbu tafsilotlar payqalmagan bo‘lsa, ko‘p narsa yo‘qotiladi. 9/11 da poydevorlar birinchi bosqichda qo‘yildi. Ikkinchi bosqichda, tepa toshi o‘rnatilganda, ma’bad tamomlanadi. Uchinchi bosqich — bu yakshanba qonunining yopiq eshigidir. 9/11 dan yakshanba qonunigacha bo‘lgan davrda xabar asosan Laodikiyadagi Yettinchi kun Adventistlariga qaratilgandir, chunki hukm Xudoning uyidan boshlanadi va u Xudoning uyi uchun yakshanba qonunida nihoyasiga yetadi. O‘sha yerda va o‘sha paytda Laodikiyadagi Yettinchi kun Adventizmi chetlab o‘tiladi; xuddi Milleritlar tarixida protestantlar, Masih tarixida yahudiylar, va Musoning tarixida qirq yildan ortiq vaqt mobaynida o‘lganlar chetlab o‘tilganidek.
The third woe of 9/11 was typified by the second woe of August 11, 1840, and at that level both waymarks are represented by the ass, the first symbol of Islam in Bible prophecy. The Sunday law is the mark of the beast, and that beast is often represented as a lion, thus counterfeiting the Lion of the tribe of Judah. The Sunday law is the lion and the disobedient prophet from Judah died between the ass and the lion, and was buried in the same grave as the lying prophet of Bethel. He died in the prophetic period from 9/11 unto the Sunday law, which is the prophetic period from the ass unto the lion. That testing period is the grave of the lying prophet of Bethel, who had the disobedient prophet from Judah buried in his very own grave.
9/11 ning uchinchi voyisi 1840-yil 11-avgustdagi ikkinchi voy orqali timsollangan edi, va shu darajada har ikkala yo‘l belgisi ham Bibliya bashoratidagi Islomning birinchi timsoli bo‘lgan eshak bilan ifodalanadi. Yakshanba qonuni maxluqning tamg‘asidir, va o‘sha maxluq ko‘pincha Yahudo qabilasining Arsloniga qalbakilashtirib taqlid qilgan holda arslon sifatida ifodalanadi. Yakshanba qonuni arslondir, va Yahudodan chiqqan itoatsiz payg‘ambar eshak bilan arslon o‘rtasida o‘ldi hamda Baytildagi yolg‘onchi payg‘ambar bilan bir qabrga dafn qilindi. U 9/11 dan Yakshanba qonunigacha bo‘lgan bashoratli davr ichida o‘ldi; bu esa eshakdan arslongacha bo‘lgan bashoratli davrdir. O‘sha sinov davri Baytildagi yolg‘onchi payg‘ambarning qabridir; u Yahudodan chiqqan itoatsiz payg‘ambarni aynan o‘z qabriga dafn qildirgan edi.
Jeroboam’s kingdom, which is represented as a counterfeit of the kingdom of Judah, where Jerusalem and the temple are located, represented the Protestants of Millerite history, that were no longer God’s people. They lost their covenant designation between August 11, 1840 and the closed door of October 22, 1844. That history aligns with 9/11 unto the Sunday law, and for this reason, the disobedient prophet of Judah is buried in the same tomb as were the apostate Protestants, who were represented by the lying prophet of Bethel.
Quddus va ma’bad joylashgan Yahudo shohligining soxtasi sifatida tasvirlangan Yarovo‘mning shohligi, endi Xudoning xalqi bo‘lmay qolgan Milleritlar tarixidagi protestantlarni ifodalagan. Ular 1840-yil 11-avgust bilan 1844-yil 22-oktabrdagi yopiq eshik oralig‘ida o‘z ahdga oid maqomini yo‘qotdilar. O‘sha tarix 11-sentabrdan yakshanba qonunigacha bo‘lgan davrga muvofiq keladi, va shu sababli Yahudodan bo‘lgan itoatsiz payg‘ambar, Baytildan bo‘lgan yolg‘onchi payg‘ambar bilan ifodalangan murtad protestantlar kabi, ayni bir qabrga dafn etiladi.
Overall king Josiah was a good king, but he did die at Megiddo, an obvious and direct application to Armageddon. He went astray by refusing the warning message of Necho. Necho, the king of Egypt, and therefore the king of the south was on his way to do battle with Babylon, the king of the north. Josiah represents the Judeans that die at Armageddon, because they rejected the warning message of the battle of the king of the south and the king of the north in Daniel 11:40–45. That message became the foundation at 9/11.
Umuman olganda, shoh Yo‘shiyo yaxshi shoh edi, biroq u haqiqatan ham Megiddoda halok bo‘ldi; bu Armageddonga oid ravshan va bevosita tatbiqdir. U Nexo bergan ogohlantiruvchi xabarni rad etib, yo‘ldan ozdi. Misr shohi, demakki janub shohi bo‘lgan Nexo Bobilga, ya’ni shimol shohiga qarshi jang qilish uchun yo‘lga chiqqan edi. Yo‘shiyo Armageddonda halok bo‘ladigan yahudiyaliklarni ifodalaydi, chunki ular Doniyor 11:40–45 dagi janub shohi bilan shimol shohining jangi haqidagi ogohlantiruvchi xabarni rad etdilar. O‘sha xabar 9/11 da poydevorga aylandi.
The first test is the first angel’s call to return to the foundations.
Birinchi sinov — birinchi farishtaning asoslarga qaytishga da’vatidir.
The second test is the second angel’s call to separate and finish the temple.
Ikkinchi sinov — ma’baddan ajralib chiqish va uni tamomlashga qaratilgan ikkinchi farishtaning da’vatidir.
The third test is the third angel’s litmus test of the seal or the mark.
Uchinchi sinov — muhr yoki tamg‘aning uchinchi farishtaga oid lakmus sinovidir.
The first test is a test upon the foundations, and in 2024 roughly half of those involved with the Sabbath zoom meetings left over the only doctrinal argument that is represented upon the 1843 chart. That argument was over the symbol that establishes the vision of God’s people in the latter days. The Millerite controversy had the Protestants claiming Antiochus Epiphanes, or Islam was the power who exalts himself, and falls, to establish the vision in verse fourteen of Daniel eleven.
Birinchi sinov poydevorlar ustidagi sinovdir, va 2024-yilda Shabbat zoom uchrashuvlari bilan bog‘liq bo‘lganlarning taxminan yarmi 1843-yilgi jadvalda ifodalangan yagona ta’limotiy dalil sababli chiqib ketdi. O‘sha dalil oxirgi kunlarda Xudoning xalqining vahiyini belgilab beradigan ramz ustida edi. Millerchilar bahsida protestantlar Antiox Epifanni yoki Islomni o‘zini ulug‘laydigan va qulaydigan hokimiyat deb da’vo qildilar, shu orqali Doniyor 11-bobining o‘n to‘rtinchi oyatidagi vahiy o‘rnatiladi.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Va o‘sha zamonlarda janub shohiga qarshi ko‘plar bosh ko‘taradilar; xalqing orasidagi zo‘ravonlar ham vahiylarni tasdiqlash uchun o‘zlarini yuksaltiradilar; ammo ular yiqiladilar. Doniyor 11:14.
Was Islam or Antiochus Epiphanes the robbers of thy people, or was it Rome, as Miller identified. Miller had understood that the desolating powers of paganism and papalism were both the power that exalted themselves, who fell and who were the robbers of God’s people. The argument is represented on the chart that was “directed by the hand of God, and should not be altered,” and is the only representation on either of Habakkuk’s tables which identifies an event that had no direct reference in the prophetic Word. The reference on the chart was to highlight that foundational argument as a symbol of the separating power of God’s prophetic Word.
Islom yoki Antiox Epifan sening xalqingning talonchilari edimi, yoxud Miller aniqlaganidek, Rim edimi? Miller butparastlik va papachilikning vayron qiluvchi kuchlari o‘zlarini yuksaltirgan, yiqilgan va Xudoning xalqining talonchilari bo‘lgan ayni o‘sha kuch ekanini anglagan edi. Bu dalil “Xudoning qo‘li tomonidan yo‘naltirilgan va o‘zgartirilmasligi kerak bo‘lgan” jadvalda ifodalangan bo‘lib, Habakkukning har ikkala lavhasidan birortasida ham bashoratli Kalomda bevosita ishorasi bo‘lmagan hodisani aniqlab ko‘rsatadigan yagona tasvirdir. Jadvaldagi bu ishora o‘sha asosiy dalilni Xudoning bashoratli Kalomining ajratuvchi qudratining ramzi sifatida ta’kidlash uchun berilgan edi.
In 2024, roughly half of the zoom group left over the false understanding that it is the United States that establishes the vision, and not Rome, as the Millerites so aptly defended.
2024-yilda zoom guruhining taxminan yarmi, aynan Rim emas, balki Qo‘shma Shtatlar vahiy/ko‘rishni o‘rnatadi, degan noto‘g‘ri tushuncha sababli guruhni tark etdi; holbuki, Milleritlar buni juda asosli tarzda himoya qilgan edilar.
The purging that began in 2023, began when Christ entered the room with His fan, and the fan is His words of truth. When He entered His room, it was empty of people, so He raised up a voice in the wilderness to prepare the way of the Lord. The voice was to prepare the way for the Messenger of the Covenant to suddenly come unto His temple; His temple of the one hundred and forty-four thousand.
2023 yilda boshlangan poklanish, Masih O‘zining yelpig‘ichi bilan xonaga kirganida boshlandi, va yelpig‘ich — Uning haqiqat so‘zlaridir. U O‘z xonasiga kirganida, u odamlardan bo‘sh edi, shuning uchun U sahroda bir ovozni ko‘tardi, toki Rabbiyning yo‘lini hozirlasin. Bu ovoz Ahd Elchisi to‘satdan O‘z ma’badiga — bir yuz qirq to‘rt mingdan iborat bo‘lgan ma’badiga — kelishi uchun yo‘lni hozirlashi kerak edi.
Then in 2024, the first test, the test of the foundations, the test of who establishes the vision—that vision that seals the remnant. The internal vision that seals the remnant is the vision of Christ in chapter ten, and the external vision is the vision that is established by the antichrist, and the antichrist is Rome. An internal vision of Christ and an external vision of antichrist. The sealing is a settling into truth, both spiritually and intellectually; and the internal vision of chapter ten is the spiritual, and chapter eleven’s external vision is the intellectual. The understanding and corresponding experience of both visions is the required criteria for anyone who would be sealed, as Daniel represented in the first verse of Daniel chapter ten.
So‘ng 2024-yilda birinchi sinov — poydevorlar sinovi, ya’ni ko‘rinishni kim o‘rnatishini sinash keldi; aynan o‘sha ko‘rinish qoldiqni muhrlaydi. Qoldiqni muhrlaydigan ichki ko‘rinish o‘ninchi bobdagi Masihning ko‘rinishidir, tashqi ko‘rinish esa dajjol tomonidan o‘rnatiladigan ko‘rinishdir, va dajjol — Rimdir. Ichki ko‘rinish — Masihning ko‘rinishi, tashqi ko‘rinish esa — dajjolning ko‘rinishi. Muhrlanish — haqiqatda, ham ruhiy, ham aqliy jihatdan sobit bo‘lib qolishdir; o‘ninchi bobdagi ichki ko‘rinish ruhiydir, o‘n birinchi bobdagi tashqi ko‘rinish esa aqliydir. Har ikkala ko‘rinishni anglash va ularga mos tajribaga ega bo‘lish, Doniyor kitobining o‘ninchi bobi birinchi oyatida Doniyor timsolida ko‘rsatilganidek, muhrlanadigan har bir kishi uchun zarur mezondir.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Fors shohi Kirning uchinchi yilida — ismi Beltashassar deb atalgan Doniyorga — bir narsa vahiy qilindi; va u narsa haq edi, ammo belgilangan muddat uzoq edi; u esa o‘sha narsani tushundi va vahiydan idrok hosil qildi. Doniyor 10:1.
The alpha test of the foundations was over verse fourteen of Daniel eleven, and it was a parallel to the same foundational test of the Millerites, and that test was the only controversy from Millerite history that is represented upon the table Habakkuk’s watchman was commanded to write and make plain. The foundational test of 2024, was the first angel’s descent, as represented by August 11, 1840, 1888 and 9/11.
Poydevorlarning alfa sinovi Doniyor o‘n birinchi bobning o‘n to‘rtinchi oyati ustida bo‘lgan edi va u milleriylarning ayni shu poydevoriy sinoviga parallellik qilgan edi; va o‘sha sinov Habakkukning qo‘riqchisiga yozib, ravshan qilib qo‘yish amri berilgan jadvalda ifodalangan Milleriylar tarixidagi yagona bahs edi. 2024-yilning poydevoriy sinovi birinchi farishtaning tushishi edi; bu 1840-yil 11-avgust, 1888 va 11-sentabr bilan ifodalangan.
That angel had also descended as Michael, for Michael is the one who resurrected Moses, who with Elijah was resurrected on the last day of 2023. That resurrection is represented by Ezekiel as being accomplished by a prophecy of the four winds, which Sister White calls the angry restrained horse, which is Islam of August 11, 1840 and 9/11. The alpha test was the foundational testing external vision. The omega test would be an internal capstone vision.
O‘sha farishta shuningdek Mixail sifatida ham tushgan edi, chunki Musoni tiriltirgan aynan Mixaildir; Muso esa Ilyos bilan birga 2023 yilning so‘nggi kunida tiriltirildi. Bu tirilish Hizqiyolda to‘rt shamol haqidagi bashorat orqali amalga oshirilgan holda tasvirlanadi; Opa Uayt esa buni g‘azablangan, tiyib turilgan ot deb ataydi, bu esa 1840 yil 11 avgust va 9/11 Islomidir. Alfa sinovi tashqi ko‘rishning poydevoriy sinovi edi. Omega sinovi esa ichki yakunlovchi ko‘rish bo‘ladi.
Why would there be an alpha and omega to be followed by a third test? This is the very issue I am identifying. The alpha external testing vision of 2024, is the first of three tests. That foundational test must be passed to be involved in the capstone omega test. Those two tests are of a different prophetic nature than the third test. The third test is a litmus test which demonstrates if the candidate has truly passed the previous two steps.
Nega alpha va omega ortidan uchinchi sinov kelishi kerak? Men aynan mana shu masalani ko‘rsatmoqdaman. 2024-yildagi alpha tashqi sinov ko‘rinishi — uch sinovning birinchisidir. Tamal bo‘lgan o‘sha sinovdan capstone omega sinovida ishtirok etish uchun o‘tish lozim. Bu ikki sinov, payg‘ambarlik tabiatiga ko‘ra, uchinchi sinovdan farqlidir. Uchinchi sinov esa lakmus sinovi bo‘lib, nomzod avvalgi ikki bosqichdan haqiqatan ham o‘tgan-o‘tmaganini namoyon qiladi.
The first test is the foundation, and the second test is the temple completed. The foundation of the temple was laid during the history of the first decree to come out of Babylon. In the history of the second decree the temple was completed. The third decree was different, for in that decree, Judah’s national sovereignty was restored giving them the authority to prosecute civil and religious crimes. Judgment is restored at the third decree. In 2024, the foundational alpha test separated those in the dirt brush man’s virtually empty room.
Birinchi sinov poydevordir, ikkinchi sinov esa tugallangan ma’baddir. Ma’badning poydevori Bobil’dan chiqish haqidagi birinchi farmon tarixida qo‘yildi. Ikkinchi farmon tarixida ma’bad tugallandi. Uchinchi farmon esa boshqacha edi, chunki o‘sha farmonda Yahudoning milliy suvereniteti tiklanib, ularga fuqaroviy va diniy jinoyatlar bo‘yicha ta’qib yuritish vakolati berildi. Hukm uchinchi farmonda tiklanadi. 2024-yilda poydevoriy alfa sinovi tuproq cho‘tka odamning deyarli bo‘sh xonasida bo‘lganlarni ajratdi.
The omega test is where the temple is finished, as represented by the capstone being placed. The completion of the temple is the church triumphant that is established when the tares are removed. The completion of the temple in Miller’s dream was when the jewels were cast back into the larger casket “without any visible pains of the man who cast them in.” After Miller identifies the dirt brush man casting the jewels into the larger casket, he ends his testimony with the words, “I shouted with very joy, and that shout awoke me.”
Omega sinovi — bu ma’badning yakunlanishidir; bu holat tepa toshining o‘rnatilishi bilan ifodalanadi. Ma’badning tamom bo‘lishi — bu begona o‘tlar olib tashlanganda barpo etiladigan zafar topgan jamoatdir. Millerning tushida ma’badning tamom bo‘lishi, qimmatbaho toshlar kattaroq sandiqqa “ularni ichiga tashlagan odamning hech qanday ko‘rinadigan sa’y-harakatlarisiz” qayta tashlangan paytda sodir bo‘lgan edi. Miller qimmatbaho toshlarni kattaroq sandiqqa tashlayotgan kir cho‘tkali odamni aniqlagach, u o‘z guvohligini quyidagi so‘zlar bilan yakunlaydi: “Men quvonchdan qichqirib yubordim, va shu qichqiriq meni uyg‘otdi.”
Take note that Miller’s loud cry that awakens, was empowered by “joy.” Joy is the symbol of those in Joel who have the “new wine,” and “shame” is upon those other drinkers of wine who have been cut off from the new wine. The Midnight Cry that awakens Miller, follows after the dirt brush man casts the jewels into the larger casket. The larger casket is full of the jewels that have been separated from the rubbish and cast into the casket, which is both the temple of the one hundred and forty-four thousand, and the message of the Midnight Cry. The temple is finished in the second decree, or the second angel, or the second and omega test. In Miller’s dream, the omega test is represented when the windows of heaven are opened.
Millerning uyg‘otuvchi baland hayqirig‘i “quvonch” orqali quvvatlanganiga e’tibor bering. Quvonch — Yoilda “yangi sharob”ga ega bo‘lganlarning timsolidir, “uyat” esa yangi sharobdan mahrum qilingan sharob ichuvchi o‘sha boshqalar ustidadir. Millerni uyg‘otadigan Yarim Tun Hayqirig‘i, kir cho‘tka ushlagan odam javohirlarni kattaroq qutiga tashlaganidan keyin keladi. Kattaroq quti axlatdan ajratib olinib qutiga tashlangan javohirlarga to‘ladir; bu quti ham bir yuz qirq to‘rt ming kishining ma’badi, ham Yarim Tun Hayqirig‘i xabaridir. Ma’bad ikkinchi farmonda, yoki ikkinchi farishtada, yoki ikkinchi va omega sinovida tamomlanadi. Millerning tushida omega sinovi osmon derazalari ochilganda ifodalanadi.
And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:6–9.
Va men go‘yo ulkan bir olomonning ovozidek, ko‘p suvlarning ovozidek va qudratli momaqaldiroqlarning ovozidek bir ovozni eshitdim; ular shunday der edilar: “Halleluya! Chunki Qodir Rabbimiz Xudo hukmronlik qilmoqda. Shod bo‘laylik va quvonaylik hamda Unga izzat-sharaf beraylik; chunki Qo‘zining nikohi keldi, va Uning xotini o‘zini tayyorlab qo‘ydi. Va unga pok va oq nafis zig‘ir matoga burkanish ato etildi; chunki nafis zig‘ir mato azizlarning solihligidir”. Va u menga dedi: “Yozgin: Qo‘zining nikoh ziyofatiga chorlanganlar baxtlidir”. Va u menga dedi: “Bular Xudoning haqiqiy kalomlaridir”. Vahiy 19:6–9.
On October 22, 1844, “four comings of Christ” were fulfilled, and each of those four comings are more perfectly fulfilled at the soon-coming Sunday law. He came as the Messenger of the Covenant, in fulfillment of the purging and purification of the Levites in Malachi three. He came to receive a kingdom in fulfillment of Daniel 7:13. He came to cleanse the sanctuary in fulfillment of Daniel 8:14 and He also came to the marriage. The marriage takes place when the bride has made herself ready.
1844-yil 22-oktyabrda “Masihning to‘rtta kelishi” bajo bo‘ldi, va o‘sha to‘rtta kelishning har biri yaqin orada keladigan Yakshanba qonuni paytida yanada mukammalroq tarzda bajo bo‘ladi. U Malaki uchinchi bobdagi leviylarning poklanishi va tozalanishining bajo bo‘lishi sifatida Ahdning Elchisi bo‘lib keldi. U Doniyor 7:13 ning bajo bo‘lishi sifatida shohlikni qabul qilish uchun keldi. U Doniyor 8:14 ning bajo bo‘lishi sifatida muqaddas joyni poklash uchun keldi va U, shuningdek, nikohga ham keldi. Nikoh kelin o‘zini tayyorlaganida sodir bo‘ladi.
“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons, 69.
“‘Hosil pishib yetilgach, u darhol o‘roqni soladi, chunki o‘rim-yig‘im vaqti kelgan bo‘ladi.’ Masih O‘z jamoatida O‘zining zohir bo‘lishini zo‘r sog‘inch bilan kutmoqda. Masihning fe’l-atvori Uning xalqida mukammal ravishda aks ettirilgach, shunda U ularni O‘ziniki sifatida talab qilib olish uchun keladi.” Christ’s Object Lessons, 69.
The “world can only be warned,” according to inspiration, by “seeing men and women” with the seal of God during the Sunday law crisis.
Vahiyning ta’limotiga ko‘ra, “dunyo faqatgina yakshanba qonuni inqirozi paytida Xudoning muhri tushirilgan erkaklar va ayollarni ko‘rish” orqali ogohlantirilishi mumkin.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Muqaddas Ruhning ishi dunyoni gunoh, solihlik va hukm haqida ishontirishdir. Dunyo faqat haqiqatga ishonuvchilarning haqiqat orqali muqaddas qilinganini, yuksak va muqaddas tamoyillar asosida amal qilayotganini, Xudoning amrlarini tutuvchilar bilan ularni oyoq osti qiluvchilar o‘rtasidagi ajratish chizig‘ini yuksak, oliy ma’noda namoyon etayotganini ko‘rish orqali ogohlantirilishi mumkin. Ruhning muqaddas qilishi Xudoning muhriga ega bo‘lganlar bilan soxta dam olish kunini tutuvchilar o‘rtasidagi farqni yaqqol ko‘rsatadi. Sinov kelganda, mahluqning belgisi nima ekani aniq ko‘rsatiladi. Bu — yakshanbani tutishdir. Haqiqatni eshitganlaridan keyin ham bu kunni muqaddas deb bilishda davom etadiganlar zamonlar va qonunlarni o‘zgartirishni o‘ylagan gunoh odami imzosini olib yuradilar.” Bible Training School, December 1, 1903.
When the bride makes herself ready the harvest is come. The harvest begins with the gathering together of the first fruit wheat offering that is lifted up as a wave offering ensign. First the first fruits, which are the one hundred and forty-four thousand in the book of Revelation, are gathered, and then the other flock, who are the great multitude. The ensign is his mighty army, and his mighty army is arrayed in fine white linen. At the marriage, the temple of the one hundred and forty-four is finished in advance of the judgment of the Sunday law, and that temple is not only Miller’s larger casket, but it is the church triumphant that possesses all the gifts, including the spirit of prophecy.
Kelin o‘zini tayyorlaganida, o‘rim-yig‘im yetib kelgan bo‘ladi. O‘rim-yig‘im, tebratish nazr-bayrog‘i sifatida yuqoriga ko‘tariladigan bug‘doyning birinchi hosili nazrini yig‘ib olish bilan boshlanadi. Avval Vahiy kitobidagi bir yuz qirq to‘rt ming bo‘lgan birinchi hosillar yig‘iladi, so‘ngra esa boshqa poda — ulkan olomon yig‘iladi. Bayroq — Uning qudratli lashkaridir, va Uning qudratli lashkari nafis oq zig‘ir libosga burkangan. Nikoh vaqtida bir yuz qirq to‘rt mingning ma’badi Yakshanba qonuni hukmidan oldin tamom bo‘ladi, va o‘sha ma’bad nafaqat Millerning kattaroq qutichasi, balki bashorat ruhi ham jumlasidan bo‘lgan barcha in’omlarga ega zafarli jamoatdir.
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Shunda men unga sajda qilmoq uchun uning oyoqlari oldiga yiqildim. U esa menga dedi: «Bunday qilma; men sening hamkor qulingman va Iso haqidagi shahodatga ega bo‘lgan birodarlaringdandirman. Xudoga sajda qil; chunki Iso haqidagi shahodat bashorat ruhidir». Vahiy 19:10.
The one hundred and forty-four thousand are those who have the testimony of Jesus, and the testimony of Jesus is set forth “line upon line” in both the Bible and Spirit of Prophecy. When the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand, they will all employ the line upon line methodology to present their testimony. That testimony is a combination of the Divine blood and the human witness.
Bir yuz qirq to‘rt ming kishi — Iso haqidagi shahodatga ega bo‘lganlardir, va Iso haqidagi bu shahodat Muqaddas Kitobda ham, Bashorat Ruhi asarlarida ham “satr ustiga satr” tarzida bayon etilgan. Bir yuz qirq to‘rt minglik Laodikeya harakati bir yuz qirq to‘rt minglik Filadelfiya harakatiga aylanganda, ularning barchasi o‘z shahodatlarini taqdim etishda satr ustiga satr metodologiyasidan foydalanadilar. O‘sha shahodat ilohiy qon bilan insoniy guvohlikning birikmasidir.
And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.
Va ular Qo‘zining qoni bilan va o‘z shahodatlarining kalomi bilan uni yengib chiqdilar; hamda o‘limga qadar o‘z jonlarini sevib qolmadilar. Vahiy 12:11.
The testimony of humanity combined with the blood of Divinity is the testimony of Moses and the Lamb. Moses was humanity, the alpha to the blood of the omega Lamb’s divinity. All the gifts are restored as soon as the bride makes herself ready, and as a mighty army clothed in white linen, she takes her position as the ensign of the Lord’s advancing army. That battle march begins when the bride is made ready and clothed in white, which is when the windows of heaven are opened, as they were in Miller’s dream.
Insoniyatning shahodati Ilohiyatning qoni bilan qo‘shilganda, bu Muso va Qo‘zining shahodatidir. Muso insoniyat edi, omega Qo‘zining ilohiyligidagi qonga nisbatan alfa edi. Barcha in’omlar kelin o‘zini tayyorlagan zahoti tiklanadi, va u oq zig‘irga burkangan qudratli lashkar sifatida Rabbiyning olg‘a borayotgan qo‘shinining bayrog‘i o‘laroq o‘z o‘rnini egallaydi. O‘sha jangovar yurish kelin tayyorlanib, oq libosga kiydirilganida boshlanadi; bu esa osmonning derazalari ochiladigan paytdir, xuddi Millerning tushida bo‘lgani kabi.
And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Revelation 19:11–16.
Va men ochilgan osmonni ko‘rdim; va mana, oq ot; uning ustida o‘tirgan Zot Sodiq va Haqiqiy deb atalardi, va U solihlik ila hukm qiladi hamda urush qiladi. Uning ko‘zlari olov alangasidek edi, va boshida ko‘p tojlar bor edi; hamda Unga bir ism yozilgan edi — uni hech kim bilmas edi, faqat O‘zi. Va U qonga botirilgan libos kiygan edi; va Uning ismi Xudoning Kalomi deb ataladi. Osmonda bo‘lgan lashkarlar oq otlarda Unga ergashar edilar, ular oq va pok nozik zig‘ir kiyimlarga burkangan edilar. Uning og‘zidan o‘tkir qilich chiqadi, toki u bilan xalqlarni urib yiqitsin; va U ularni temir tayoq bilan boshqaradi; hamda U Qodir Xudoning qahr-g‘azabi va jazavasining sharob siqish joyini bosib ezadi. Va Uning libosida hamda sonida bir ism yozilgan edi: SHOHLARNING SHOHI VA RABBIYLARNING RABBI. Vahiy 19:11–16.
When the dirt brush man enters the empty room and opens the windows He gathers up the jewels and cast them into the larger omega casket. James White would identify those jewels as God’s people, but William Miller would tell you symbols have more than one meaning, and the jewels represent not only the scattered foundational truths, but also the scattered jewels that are on the crown that is lifted up representing Christ’s kingdom of glory.
Kir cho‘tkasi tutgan kishi bo‘m-bo‘sh xonaga kirib, derazalarni ochganda, u gavharlarni yig‘ib olib, ularni kattaroq omega qutisiga tashlaydi. James White bu gavharlarni Xudoning xalqi deb tanigan bo‘lardi, ammo William Miller sizga ramzlar bir nechadan ortiq ma’noga ega bo‘lishini aytgan bo‘lardi, va bu gavharlar nafaqat sochilib ketgan poydevor haqiqatlarini, balki ko‘tarib qo‘yilgan toj ustidagi sochilib ketgan gavharlarni ham ifodalaydi; bu toj Masihning ulug‘vorlik shohligini bildiradi.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.
Va o‘sha kunda Egamiz, ularning Xudosi, ularni O‘z xalqining suruvi kabi qutqaradi; chunki ular Uning yurtida bayroq kabi baland ko‘tarilgan toj toshlari singari bo‘ladilar. Zakariyo 9:16.
The omega and second test after the foundational alpha test of Rome establishing the vision, is the capstone omega test. It is the finishing of the temple test, that precedes the third litmus test of judgment. The test purges the two classes of worshippers from each other, separating the wise and foolish based upon the oil, which is the message, or as Sister White identified in her commentary of the synagogue at Capernaum—the “words of truth.”
Rimning vahiyni o‘rnatgan asosiy alfa sinovidan keyingi omega va ikkinchi sinov — bu yakunlovchi omega sinovidir. U hukmning uchinchi lakmus sinovidan oldin keladigan, ma’bad sinovining tamomlanishidir. Bu sinov sajda qiluvchilarning ikki toifasini bir-biridan poklab-ajratadi; dono va nodonlarni moy asosida, ya’ni xabar asosida ajratadi, yoki Opa-singil Uayt Kapernaumdagi sinagoga haqidagi sharhida ta’kidlaganidek — “haqiqat so‘zlari” asosida.
Capernaum is where in John 6:66, Jesus lost the greatest number of disciples at one time, and those disciples never returned. As the largest test of discipleship in the time of Christ, Capernaum is a symbol of the omega test of discipleship in the time of Christ, which in turn would typify the omega test of discipleship in the three-step testing process that began in 2023. In Capernaum, the test was represented by the Bread of Heaven, and it identified the failure of the Jews in the context of their inability to understand prophecy, due to their unwillingness to accept that when Jesus’ spoke of natural things, it was to be understood in a spiritual application.
Yuhanno 6:66 da Kafarnahum — Iso bir vaqtning o‘zida eng ko‘p shogirdlarini yo‘qotgan, va o‘sha shogirdlar hech qachon qaytib kelmagan joydir. Masih davridagi shogirdlikning eng yirik sinovi sifatida Kafarnahum, Masih davridagi shogirdlikning omega sinovining ramzidir; bu esa, o‘z navbatida, 2023 yilda boshlangan uch bosqichli sinov jarayonidagi shogirdlikning omega sinovini timsollaydi. Kafarnahumda bu sinov Osmon Noni orqali ifodalangan edi va u yahudiylarning bashoratni anglay olmasliklari doirasida ularning muvaffaqiyatsizligini ochib berdi; buning sababi esa, Iso tabiiy narsalar haqida gapirganida, bu gaplar ruhiy tatbiqda tushunilishi kerakligini qabul qilishga ularning tayyor emasligi edi.
We will continue these things in the next article.
Bu mavzularni keyingi maqolada davom ettiramiz.
“Christ’s discourse in the synagogue concerning the bread of life was the turning point in the history of Judas. He heard the words, ‘Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.’ John 6:53. He saw that Christ was offering spiritual rather than worldly good. He regarded himself as farsighted, and thought he could see that Jesus would have no honor, and that He could bestow no high position upon His followers. He determined not to unite himself so closely to Christ but that he could draw away. He would watch. And he did watch.
“Masihning sinagogada hayot noni haqida so‘zlagan nutqi Yahudoning tarixida burilish nuqtasi bo‘ldi. U shunday so‘zlarni eshitdi: ‘Agar Inson O‘g‘lining badanini yemasangiz va Uning qonini ichmasangiz, o‘zingizda hayot yo‘qdir.’ Yuhanno 6:53. U Masih dunyoviy yaxshilikdan ko‘ra ruhiy yaxshilikni taklif etayotganini ko‘rdi. U o‘zini uzoqni ko‘ra oladigan deb bildi va Iso hech qanday sharaf topmasligini, shuningdek, O‘z izdoshlariga ham hech qanday yuksak martaba bera olmasligini ko‘rayotgandek o‘yladi. U o‘zini Masih bilan shunchalik yaqin birlashtirmaslikka qaror qildiki, zarur bo‘lsa, Undan chekinib keta olsin. U kuzatib turardi. Va u haqiqatan ham kuzatib turdi.
“From that time he expressed doubts that confused the disciples. …” The Desire of Ages, 719.
“O‘sha vaqtdan boshlab u shogirdlarni gangitgan shubhalarni ifoda eta boshladi. …” The Desire of Ages, 719.
First Test
Birinchi sinov
“The look that Jesus cast upon the selfish Judas convinced him that the Master had penetrated his hypocrisy, and read his base, contemptible character. This was a more direct reproof than Judas had before received. He was provoked by it, and thus a door was opened through which Satan entered to control his thoughts. Instead of repenting, he planned revenge. Stung by the knowledge of his sin, and provoked to madness because his guilt was known, he rose from the table, and went to the palace of the high priest, where he found the council assembled. He was imbued with the spirit of Satan, and acted like one bereft of reason. The reward promised for the betrayal of his Master was thirty pieces of silver; and for a far less sum than the box of ointment cost he sold the Savior.
“Isoning xudbin Yahudoga tashlagan nigohi uni shunga ishontirdiki, Ustoz uning munofiqligini teshib o‘tgan va uning tuban, jirkanch fe’l-atvorini o‘qib bilgan edi. Bu Yahudo ilgari olgan tanbehlardan ko‘ra ancha bevosita tanbeh edi. U bundan g‘azablandi, va shu tariqa uning fikrlarini boshqarish uchun Shayton kirib keladigan eshik ochildi. Tavba qilish o‘rniga, u qasos olishni rejalashtirdi. O‘z gunohini bilish azobidan yaralanib, aybi oshkor bo‘lgani uchun telbalik darajasigacha junbushga kelib, u dasturxondan turdi-da, oliy ruhoniyning saroyiga bordi; u yerda kengash yig‘ilgan edi. U Shaytonning ruhi bilan to‘lib-toshgan edi va aqlidan ayrilgandek harakat qildi. Ustoziga xiyonat qilgani uchun va’da qilingan mukofot o‘ttiz kumush tanga edi; va malham qutisining bahosidan ancha kam summaga Najotkorni sotdi.
“In spirit and practice many resemble Judas. As long as there is silence in regard to the plague-spot in their character, no open enmity is seen; but when they are reproved, bitterness fills their hearts.” Youth Instructor, July 12, 1900.
“Ruh va amalda ko‘plar Yahudoga o‘xshaydi. Ularning fe’l-atvoridagi vabo dog‘i haqida sukut saqlanar ekan, hech qanday oshkora adovat ko‘rinmaydi; ammo ularga tanbeh berilganda, yuraklarini achchiqlik to‘ldiradi.” Youth Instructor, July 12, 1900.
The Second Test
Ikkinchi Sinov
“Before the Passover Judas had met a second time with the priests and scribes, and had closed the contract to deliver Jesus into their hands. . . . Judas was now offended at Christ’s act in washing the feet of His disciples. If Jesus could so humble Himself, he thought, He could not be Israel’s king. All hope of worldly honor in a temporal kingdom was destroyed. Judas was satisfied that there was nothing to be gained by following Christ. After seeing Him degrade Himself, as he thought, he was confirmed in his purpose to disown Him, and confess himself deceived. He was possessed by a demon, and he resolved to complete the work he had agreed to do in betraying his Lord.” The Desire of Ages, 645.
“Fisih bayramidan oldin Yahudo ruhoniylar boshliqlari va kotiblar bilan ikkinchi marta uchrashib, Isoni ularning qo‘liga topshirish haqida bitimni yakunlagan edi.... Endi esa Yahudo Masihning O‘z shogirdlarining oyoqlarini yuvgan bu ishidan ranjidi. U o‘yladiki, agar Iso O‘zini shunchalik past tutishi mumkin bo‘lsa, demak, U Isroilning shohi bo‘la olmaydi. Muvaqqat saltanatda dunyoviy sharaf topish haqidagi barcha umidlar barbod bo‘ldi. Yahudo Masihga ergashishdan hech narsa yutib bo‘lmasligiga amin bo‘ldi. Uni, o‘z o‘yicha, O‘zini shunchalik xor qilganini ko‘rgach, Yahudo Undan tonishga va o‘zini aldanganini tan olishga bo‘lgan niyatida yanada qat’iylashdi. Uni jin egallab oldi va u o‘z Rabbiysiga xiyonat qilish uchun qilishga rozi bo‘lgan ishni nihoyasiga yetkazishga qaror qildi.” Asrlar Istagi, 645.
The Final Decision
So‘nggi Qaror
“In surprise and confusion at the exposure of his purpose, Judas rose hastily to leave the room. ‘Then said Jesus unto him, That thou doest, do quickly. . . . He then having received the sop went immediately out: and it was night.’ Night it was to the traitor as he turned away from Christ into the outer darkness.
Uning maqsadi fosh etilganidan hayrat va ganglik ichida Yahudo xonadan chiqib ketish uchun shoshilib o‘rnidan turdi. “Shunda Iso unga dedi: Nima qilayotgan bo‘lsang, tezroq qilgin.... U esa luqmani olgach, darhol tashqariga chiqib ketdi; va tun edi.” Masihdan yuz o‘girib tashqi zulmat sari ketayotgan xoin uchun chindan ham tun edi.
“Until this step was taken, Judas had not passed beyond the possibility of repentance. But when he left the presence of his Lord and his fellow disciples, the final decision had been made. He had passed the boundary line.
“Bu qadam tashlanmaguncha, Yahudo tavba qilish imkoniyatidan butunlay o‘tib ketmagan edi. Ammo u o‘z Rabbiyining va hamshogirdlarining huzuridan chiqib ketganida, yakuniy qaror qilingan edi. U chegaraviy chiziqdan o‘tib ketgan edi.
“Wonderful had been the long-suffering of Jesus in His dealing with this tempted soul. Nothing that could be done to save Judas had been left undone. After he had twice covenanted to betray his Lord, Jesus still gave him opportunity for repentance. By reading the secret purpose of the traitor’s heart, Christ gave to Judas the final, convincing evidence of His divinity. This was to the false disciple the last call to repentance. No appeal that the divine-human heart of Christ could make had been spared. The waves of mercy, beaten back by stubborn pride, returned in a stronger tide of subduing love. But although surprised and alarmed at the discovery of his guilt, Judas became only the more determined. From the sacramental supper he went out to complete the work of betrayal.
Isoni vasvasaga solingan bu jon bilan muomala qilishida Isoning uzoq sabr-toqati ajoyib edi. Yahudoni qutqarish uchun qilinishi mumkin bo‘lgan hech narsa qilinmay qolmagan edi. U o‘z Rabbini sotishga ikki marta ahd qilganidan keyin ham, Iso unga tavba qilish uchun yana imkon berdi. Xoinning yuragidagi yashirin niyatni fosh etish orqali Masih Yahudoga O‘z ilohiyligining so‘nggi, ishontiruvchi dalilini berdi. Bu soxta shogird uchun tavbaga chorlovchi eng oxirgi da’vat edi. Masihning ilohiy-insoniy yuragi qilishi mumkin bo‘lgan hech bir murojaat ayab o‘tilmagan edi. Qaysar mag‘rurlik qaytarib yuborgan rahm-shafqat to‘lqinlari bo‘ysundiruvchi muhabbatning yanada kuchli oqimi bo‘lib qaytdi. Ammo gunohi fosh bo‘lganidan hayrat va vahimaga tushgan bo‘lsa-da, Yahudo faqat yanada qat’iyroq bo‘ldi. U muqaddas kechki ovqatdan chiqib, xiyonat ishini oxiriga yetkazish uchun ketdi.
“In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 653–655.
“Yahudoga voy aytarkan, Masih O‘z shogirdlariga nisbatan ham rahm-shafqat niyatini ko‘zlagan edi. Shu tariqa U ularga O‘zining Masih ekanligining eng oliy dalilini berdi. ‘Bu sodir bo‘lishidan oldin sizlarga aytyapman,’ dedi U, ‘toki u amalga oshganda, MEN O‘SHA ekanimga ishoninglar.’ Agar Iso O‘z boshiga kelajak voqealardan go‘yo bexabar holda sukut saqlaganida, shogirdlar o‘z Ustozlari ilohiy oldindan bilishga ega emas edi va qotil olomon qo‘liga tushib, xiyonat tufayli tutib berilganidan hayratda qolgan, deb o‘ylashlari mumkin edi. Bir yil oldin Iso shogirdlarga O‘n ikkini tanlaganini va ulardan biri iblis ekanini aytgan edi. Endi esa Uning Yahudoga aytgan so‘zlari, ya’ni uning xiyonati Ustoziga to‘la ma’lum ekanini ko‘rsatib, Masihning haqiqiy izdoshlarining Uning tahqirlanishi davridagi imonini mustahkamlar edi. Va Yahudo o‘zining dahshatli oxiratiga yetganda, ular Isoning xoin ustidan aytgan voyini eslaydilar.” The Desire of Ages, 653–655.