A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.
Ilohiy Oliy Ruhoniy bilan birlashgan sakson nafar insoniy ruhoniyning ramzi — “81” sonidir; aynan shu yerda biz Millerning Tushini “Ilk Yozuvlar” kitobida topamiz. Vahiy “81”da, eng oxirgi muhr olib tashlanganda, osmonda yarim soat sukunat bo‘lishini ko‘ramiz. Habakkuk 2:20 da aytilishicha, Egamiz O‘zining muqaddas ma’badida bo‘lganida, butun yer jim turmog‘i lozim.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.
Va U yettinchi muhrni ochganida, osmonda qariyb yarim soat sukut bo‘ldi. Vahiy 8:1.
The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.
Yettinchi muhrning olib tashlanishi o‘ttiz kun ichida sodir bo‘ladi, chunki u oxirgi muhrdir. 2023-yil 31-dekabrda Hizqiyolning suyaklari tirilish jarayonini boshladi. So‘ng Masih qirq kun davomida ta’lim bera boshladi. O‘sha sana 2020-yil 18-iyuldagi umidsizlikdan buyon o‘tgan 1,260 kunning nihoyasini belgiladi, va Yuhanno Vahiy kitobining o‘n birinchi bobida bizga ma’badni o‘lchashimiz, ammo hovlini chetda qoldirishimiz kerakligini bildiradi. Hovli tarqalishning oxirida tugaydi, chunki Yuhanno bizga 1,260 hovli bo‘lgan G‘ayriyahudiylarga berilganini bildiradi. O‘lchash chog‘ida o‘sha tarix chetda qoldirilishi kerak.
When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.
Miller uyg‘onib, kir cho‘tka ko‘targan kishini ko‘rganida, xona bo‘sh edi; va u ovozini ko‘targan paytda, Miller hanuz sahroda edi. Tirilish tarixidan boshlab Yakshanba qonunidan sal oldingi davrgacha, Masih bir yuz qirq to‘rt mingning ma’badini ko‘tarmoqda, xuddi U 1798 yildan 1844 yilgacha bo‘lgan qirq olti yil davomida qilganidek.
When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.
U ta’lim bera boshlaganida, U O‘z ma’badida ishlayotgan bo‘ladi, ayniqsa o‘ttiz kun davomida. Shunda farishtalar o‘ttiz daqiqa sukut saqlaydilar, U esa uch yuz millerit voizlaridan iborat O‘z ruhoniylariga, yoki Gid’onning uch yuz kishisidan iborat O‘z lashkariga ta’lim beradi, yoxud 1843 yilga oid uch yuzta jadvalni nashr qiladi; va bularning barchasini xamirturushsiz nonning oxiridan to karnaylar xabarigacha bo‘lgan o‘ttiz kun davomida qiladi. U Millerning xonasining polini supurmoqda, ammo u pol Unikidir, shuning uchun Millerning xonasi Uning ma’badidir. U bir yuz qirq to‘rt ming orasida bo‘lishga nomzod sifatida chaqirilganlarning gunohlarini yoki ismlarini o‘chirish ishini yakunlamoqda.
The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.
Ko‘tarilishdan besh kun oldin va hukmdan o‘n kun oldin keladigan karnay xabari hal qiluvchi sinovdir. Osmon jim bo‘lib turgan o‘ttiz daqiqada, yoki Masih ruhoniylarga ta’lim bergan o‘ttiz kun davomida sodir bo‘ladigan narsa, karnay, ko‘tarilish va hukmning uch bosqichi davomida muhr bosilganda, allaqachon ikki toifani vujudga keltirgan bo‘ladi. Buni ko‘rish oddiydir.
If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.
Agar siz karnay xabarini yangratishingiz lozim bo‘lgan nuqtaga kelib, bu xabarni yangratishdan bosh tortsangiz, muvaffaqiyatsizlikka uchraysiz.
The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.
“karnay, ko‘tarilish va hukm”ning uch bosqichi bitta yo‘lbelgisining uch bosqichidir; xuddi tarixning boshida bitta yo‘lbelgisi “o‘lim, dafn va tirilish” bilan ifodalangani kabi. Oxiridagi uch bosqichli sinov Elliginchi kun Yakshanba qonunidan besh kun oldin keladigan hal qiluvchi sinovdir.
Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.
Tirilishdan besh kun o‘tib, xamirturushsiz non bayramining oxiri yetib keladi va o‘sha muqaddas yig‘in 2024-yilning birinchi hamda asosiy sinovini belgilaydi. Siz Samoviy Nonni yeysizmi yoki insoniy mulohaza noninimi? O‘sha sinov 2024-yilda keldi va u Odam Ato bilan Momo Havoning, Nimrodning, Horunning, Yorubomning, Qorah va uning isyonchilarining, Milleriylar tarixidagi protestantlarning, John Harvey Kelloggning alfa isyonining, 1888-yildagi isyonning va, albatta, 9/11 isyonining asosiy isyoni orqali timsollangan edi. Qobilning asosiy isyoni esa, asosiy isyonlar zanjiri bo‘ylab, o‘z birodaringizga nisbatan rashk masalasini ifoda etadi.
All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.
Asosiy isyonning barcha misollari Xudoga qarshi isyondir, biroq ayrimlari; masalan, 1888 yilning isyonchilari va Qorahning isyonchilari, tanlangan xabarchining sinovning bir qismi ekanligini ham o‘z ichiga oladi. Millerning Doniyor 11:14 dagi vahyni qaror toptiradigan kuch Rim ekanligi haqidagi aniqlashini rad etish, ham xabarni, ham xabarchini rad etishdir. Bu sinov asosiydir, chunki nafaqat Ota Miller o‘n to‘rtinchi oyatdagi qaroqchilarni Rim deb aniqlagan, balki Millerning o‘g‘li ham shunday qilgan.
Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.
2023-yil 31-dekabrdagi tirilishdan besh kun o‘tib, Millerning tayyorlovchi ta’lim xizmati Yahyodan keyin kelgan Zot tomonidan o‘z qo‘liga olindi. O‘ttiz kun davomida ma’baddagi sajda qiluvchilarga Masih tomonidan “yuzma-yuz” maxsus ta’lim berilar edi. Bu tayyorgarlik karnaylar bayramining ogohlantiruvchi xabarini e’lon qilish uchun 80 kishilik ruhoniylikni tayyorlashga qaratilgan edi.
That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.
O‘ttiz kunlik o‘sha tayyorgarlik boshida asosiy birinchi sinovdan va oxirida ikkinchi ma’bad sinovidan iboratdir. Ikkinchi ma’bad sinovi karnaylar chalinishidan oldin yakunlanadi, va shu bois bu tafsilot Millerning tushida Masih javohirlarni qutichaga tashlaganida ifodalanadi. U buni qilganidan keyingina, U Millerni: “kelib ko‘r”, deb chorlaydi. Bayroq Yakshanba qonunidan oldin, karnay ogohlantirishidan tortib hukm uchun osmonga ko‘tarilishgacha ko‘tariladi. Barcha javohirlar ma’badda bo‘ladi, Miller “kelib ko‘r” degan chorlovni olishidan oldin, va ikki guvoh bulutlar ichida ko‘tarilgan paytda, ularning dushmanlari ularni ko‘radilar.
Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.
Ularning 2020-yilda amalga oshmagan Islom tomonidan bo‘ladigan hujum haqidagi bashorati, Snowning haqiqiy Yarim Tun Nidosi bo‘lgani kabi, tuzatilgandan so‘ng takrorlanishi kerak. Miller o‘zi Yarim Tun Nidosi deb atagan bir tushunchaga ega edi, biroq Samuel Snow Millerniнг Yarim Tun Nidosi haqidagi xabarini tuzatdi, va shu sababli Snowning Yarim Tun Nidosi xabari Milleritlar tarixida “haqiqiy” Yarim Tun Nidosi xabari deb ataladi. Yarim Tun Nidosi xabari — bu tuzatilgan va aynan shu tuzatish orqali qudrat berilgan xabardir.
“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.
“Ko‘ngli qolganlar Muqaddas Yozuvlardan o‘zlari kechikish davrida ekanliklarini va vahiy bajo bo‘lishini sabr bilan kutishlari lozimligini ko‘rdilar. Ularni 1843-yilda Rabbilarini kutishga undagan ayni dalillar, Uni 1844-yilda kutishlariga ham olib keldi.” Ilk Yozuvlar, 247.
The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.
Bu hodisa 1840 yildan 1844 yilgacha bo‘lgan davrning oxirida yuz berdi, va u boshida ham yuz berdi. Josiah Litch 1840 yilda Islomning bir bajo bo‘lishini oldindan aytgan edi. U o‘z bashoratini 1838 yilda ommaviy qaydga kiritdi, so‘ng 1840 yil 11-avgustdan o‘n kun oldin uni tuzatdi. Tuzatilgan bashoratning bajo bo‘lishi birinchi farishtaning xabariga quvvat berdi. Ikkinchi xabarga esa Yarim Tun Faryodining tuzatilgan xabari quvvat berdi. Bir tarixdan bo‘lgan, alfa guvoh va omega guvoh bo‘lgan ikki guvoh. Ular birgalikda avvalgi xabarning tuzatilishiga asoslangan xabarning quvvatlantirilishini aniqlab beradi.
The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.
Alfa Islom haqidagi bashoratni aniqlaydi, omega esa yopiq eshik haqidagi bashoratni aniqlaydi. Satr ustiga satr tarzida, 1840-yildagi Islom va 1844-yildagi yopiq eshik, Islom bilan yopiq eshikni Yarim Tundagi Faryod xabari sifatida aniqlaydi. Xabarning boshida, Masihning zafarli Quddusga kirishida bo‘lgani kabi, Islom qo‘yib yuboriladi. O‘sha nuqtada o‘n bokira haqidagi masalda eshik yopiladi, xuddi Xudoning uyi ustidan hukm chiqarilganda eshik yopilgani kabi. Xabarning yakunida esa, Qo‘shma Shtatlar ustidan eshik yopilar ekan, Islom yana zarba beradi.
It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.
Levilar 23-bob hosil qilgan chiziq boshida Fisihning uch bosqichini va oxirida ruhoniylarning uch bosqichini aniqlab berishini ko‘rish muhimdir. Ruhoniylar Yakshanba qonuni paytida nazr sifatida ko‘tariladi, biroq ular o‘sha voqeadan oldin poklanadilar. Ular ko‘tarilganda, ular bayroqdir; Masih esa chiziq boshidagi uch bosqichda ko‘tarilganida, butun dunyoni O‘ziga tortdi. Bir yuz qirq to‘rt mingning ko‘tarilishi Masihning ko‘tarilishi bilan boshlangan chiziqning oxiridir. Ham boshida, ham oxirida uch bosqichdan iborat bitta yo‘l belgisi aniqlanadi.
Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.
Boshida uch qadam bo‘lib, ulardan keyin besh kun keladi, va oxirida ham uch qadam bo‘lib, ulardan keyin besh kun keladi. O‘sha nuqtadan boshlab, hikoya buyuk olomon haqida bo‘ladi, chunki ruhoniylik bir yuz qirq to‘rt mingning bayrog‘i sifatida o‘rnatilgan. Chaylalar bayramining yetti kuni g‘ayriyahudiylar uchun bir davrdir. Agar yakshanba qonuni bilan boshlanadigan g‘ayriyahudiylar vaqtini chetga sursak va 2023 yilda tugagan uch yarim kunni ham chetga sursak, unda 2023-yil 31-dekabrdan to yaqinda keladigan yakshanba qonunigacha bo‘lgan Elliginchi kun mavsumining ellik kuni ichida bir yuz qirq to‘rt mingning ma’badi tasvirlanganini ko‘ramiz.
Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.
Tirilishdan boshlab bokiralar uchun besh kun, undan keyin ruhoniylar uchun o'ttiz kun. So'ngra bokiralardan karnay xabarining besh kuni bo'lib, qirq kun yakunlanganda ularning osmonga ko'tarilishi bilan tugaydi; undan keyin hukmgacha bo'lgan besh kun, undan keyin esa yakshanba qonunigacha bo'lgan besh kun keladi. Bokiralarning ramzi sifatida “5” soni yuz qirq to'rt mingning izlarini ko'rsatadi; ular bokiralardir va ayni paytda ruhoniylardir.
During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.
O‘ttiz kunlik ta’lim davomida yakuniy, ya’ni yettinchi muhr olib tashlanadi, va aynan o‘sha davrda Miller javohirlarning qayta tiklanayotganini ko‘radi. “Kel va ko‘r” birinchi to‘rt muhrga asoslangan ramzdir; shu bois yettinchi muhr ochilganda, Millerga “kel va ko‘r” deb aytiladi, biroq osmondagi barcha farishtalar sukut saqlagan holda faqat kuzatib turadilar. Millerning tushi bir yuz qirq to‘rt minglik bo‘lgan javohirlarning muhrlanishini ko‘rsatish bilan birga, Yarim tun nidosi xabari bo‘lgan javohirlarni ham ko‘rsatadi. O‘sha xabar bokiralarga muhrlanishni amalga oshiradigan qudratni yetkazadi, va chang cho‘tkali odam xabarchilarni ham, xabarni ham boshqaruvchi Zotni ko‘rsatadi.
2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.
2024 yil poydevoriy sinovni anglatadi, endi esa 2026 yilda ma’bad sinovi yetib keldi. Biz hozir Masih ta’lim berayotgan o‘ttiz kunlik davrdamiz, va bu haqiqatni tan olmaslik halokatlidir.
Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.
Xabarni va xabarchini tanib olish, Rimning vahiyga asos solishi bilan ifodalangan poydevor sinovining bir qismi bo‘lgan va Ilyos hamda Axab haqidagi hikoyaning ham bir qismidir.
And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.
Yahudo shohi Asoning o‘ttiz sakkizinchi yilida Omrining o‘g‘li Axab Isroil ustidan podshohlik qila boshladi; Omrining o‘g‘li Axab Isroil ustidan Samariyada yigirma ikki yil podshohlik qildi. Omrining o‘g‘li Axab Egamizning nazarida o‘zidan avval o‘tganlarning barchasidan ham ortiq yovuzlik qildi. Va shunday bo‘ldiki, Nabotning o‘g‘li Yeribomning gunohlarida yurish unga go‘yo yengil ishday tuyulgandek, u Sidoniylar shohi Etbaalning qizi Izabelni xotinlikka oldi, borib Baalga xizmat qildi va unga sajda qildi. U Samariyada o‘zi qurgan Baal ma’badida Baal uchun bir qurbongoh tikladi. Axab bir Ashera ustunini ham yasadi; Axab o‘zidan oldin bo‘lgan Isroilning barcha podshohlaridan ko‘ra ko‘proq Isroilning Egasi Xudoning g‘azabini qo‘zg‘atdi. Uning kunlarida Baytillik Xiyel Erixoni qayta qurdi: uning poydevorini to‘ng‘ich o‘g‘li Abiram evaziga qo‘ydi, darvozalarini esa kenja o‘g‘li Segub evaziga o‘rnatdi; bu Nun o‘g‘li Yoshua orqali aytilgan Egamizning so‘ziga muvofiq edi. Gilead aholisi orasidan bo‘lgan Tishbiy Ilyos Axabga dedi: “Men huzurida turgan Isroilning Egasi Xudo tirikdir, bu yillarda mening so‘zimdan boshqa na shabnam, na yomg‘ir bo‘ladi”. 3 Shohlar 16:29–17:1.
The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.
Ahab bilan bog‘liq sonlar ushbu parchaning kontekstini to‘ldiradi. “O‘ttiz sakkiz” “o‘rnidan turish”ni anglatadi. Isroilga o‘ttiz sakkizinchi yilda “o‘rnidan turib”, Va’da qilingan yurtga kirish amr etilgan edi.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Endi turinglar, dedim men, va Zerid soyligidan o‘tinglar. Shunday qilib biz Zerid soyligidan o‘tdik. Qadesh-Barneadan chiqib, Zerid soyligidan o‘tib bo‘lgunimizcha o‘tgan muddat o‘ttiz sakkiz yil bo‘ldi; toki Egamiz ularga qasam ichganidek, urushchi erkaklarning butun avlodi lashkar orasidan qirilib ketdi. Qonunlar takrori 2:13, 14.
Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”
Iso nogiron kishini “o‘rningdan tur”, deb aytganida, u o‘ttiz sakkiz yoshda edi va Iso uni sog‘aytirdi.
And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.
U yerda o‘ttiz sakkiz yildan beri xastalikka mubtalo bo‘lgan bir kishi bor edi. Iso uning yotganini ko‘rib, bu ahvolda ancha vaqtdan beri ekanini bilib, unga dedi: “Sog‘ayishni istaysanmi?” Majruh kishi Unga javob berdi: “Hazrat, suv qimirlaganda meni hovuzga tushirib qo‘yadigan hech kimim yo‘q; men borib ulgurgunimcha esa, mendan oldin boshqasi tushib ketadi.” Iso unga dedi: “O‘rningdan tur, to‘shagingni ol va yur.” Va shu zahoti u kishi sog‘aydi, to‘shagini oldi va yura boshladi. O‘sha kun Shabbat edi. Yuhanno 5:5–9.
Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.
Yoshiyo Litch 1838-yilda bir bashorat qildi, uni esa 1840-yilda yanada aniqroq qilib tuzatdi. Muso Qonunlar kitobida tilga olgan o‘ttiz sakkizinchi yil, ayni paytda qirqinchi yil ham edi. Yoshiyo Litchning ikki bosqichli jarayoni uning nomdoshi bo‘lgan shoh Yoshiyoning ikki bosqichli jonlanishiga parallel edi. 38 va 40 sonlari o‘zaro munosabatda ko‘tarilishni ifodalaydi; bu esa ikki guvoh bulutlar ichiga ko‘tarib olinayotganida sodir bo‘ladigan hodisadir.
With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.
Litch bilan birga, ko‘tarilish ikkinchi voyga oid Islom xabari orqali amalga oshirildi. Masihning osmonga ko‘tarilishi bilan belgilangan ko‘tarilish Islomning karnay xabaridan keyin keladi. Karnay, osmonga ko‘tarilish va hukm yo‘l-belgisining o‘sha dastlabki ikki bosqichi Litch tomonidan timsol qilingan edi; uning ikki bosqichi esa shoh Yo‘shiyoning ikki bosqichli uyg‘onish va islohoti orqali timsol qilingan edi. Qonunlar kitobida amr o‘rnidan turib Va’da qilingan yurtga borish edi, va Yakshanba qonuni paytida bayroqning ko‘tarilishi ayni o‘sha va’dadir.
Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.
Ahab yigirma ikki yil hukmronlik qildi; shunday qilib, u Ilohiyat insoniyat bilan birlashtiriladigan davrda, ya’ni karnay xabaridan oldin keladigan o‘ttiz kunlik davrda hukmronlik qiladi. Ahab — Trampdir; u juda yaqin kelajakda Izebelga uylanadi. Tramp davrida faqat Ilyosda yomg‘ir haqidagi xabar bor. Bu haqiqat asosiydir, chunki bir yuz qirq to‘rt mingliklarning harakati satr ustiga satr metodologiyasining harakatidir; va o‘sha metodologiya bir yuz qirq to‘rt mingliklarning islohot harakati muqaddas tarixdagi har bir islohot harakati tomonidan oldindan timsollashtirilgan, degan asosiy haqiqatga tayanadi. O‘sha harakatlarning har birida rahbarlar sinov jarayonining bir qismi bo‘lgan. Har safar.
Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.
Axab Yorubomdan keyingi yettinchi podshohdir, va biz Axab Yakshanba qonuni inqirozi davridagi davlat ekanini qayta-qayta ko‘rsatib kelganmiz. Biz 1863-yilda Laodikiyadagi Yettinchi kun Adventistlari jamoati Erixoni qayta qurganini, bu esa Uaytlar oilasiga ularning eng katta va eng kichik o‘g‘illarining qimmatiga tushganini hamda Yakshanba qonuni davridagi Erixoning timsoli bo‘lganini ko‘rsatdik. 1863 yil Yakshanba qonunining timsolidir.
The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.
Mazkur parcha bu davrni bir yuz qirq to‘rt mingning muhrlanishi sifatida ko‘rsatuvchi ramziylik bilan to‘ladir; va o‘sha vaqt davrida Habakkukning 1843-yildagi jadvaliga joylashtirilgan haqiqat haqidagi Miller tushunchasini rad etish — bu asosiy isyondir; bu, “butun jamoat muqaddasdir”, deb da’vo qilgan Qorah isyonchilari va 1888-yil isyonchilari bilan bir xil bahona ostida, Xudoning tanlangan xabarchisiga nisbatan mensimaslikni ham o‘z ichiga oladi.
We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.
Biz hozir osmon derazalari dispensatsion eshik bilan birga ochiladigan ma’bad sinovida turibmiz. Dispensatsion eshik ruhoniylar uchun Laodikeadan Filadelfiya ruhoniylariga o‘tishni belgilaydi. U Millerning tushidagi soxta va haqiqiy javohirlarning ajralishini belgilaydi. Derazalar la’natni yoki barakani ko‘rsatadi. Malakiya uchinchi bob sinovni qaytish asosiga qo‘yadi. Millerning tushi ham ruhoniylikning, ham xabarning qayta tiklanishini ta’kidlaydi. Vahiy o‘n to‘qqizinchi bob Islomning karnay xabari haqidagi bashorat amalga oshganda ko‘tariladigan Rabbiyning lashkarini ko‘rsatadi.
The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.
Karnay xabarining lakmus sinovidan oldin keladigan sinov — ikkinchi sinov bo‘lib, u ma’bad sinovidir. Millerning tushi ikki baravar bo‘lishni yuzaga keltiradi; bu esa doimo ikkinchi sinov bilan bog‘liqdir, chunki Millerning tushida javohirlar ham xabarlar, ham xabarchilar sifatida qo‘llanadi. Ma’bad sinovi keyingi yomg‘irning “qator ustiga qator” metodologiyasini qo‘llashni o‘z ichiga oladi. U ruhoniylardan xabarlarni muvofiqlashtirish uchun turli bashorat yo‘nalishlarida ma’badni ko‘ra bilishni talab qiladi. Kir cho‘tka tutgan kishining kattaroq sandig‘i yuz qirq to‘rt mingning ma’badidir, Malakining omborxonasi ham o‘shaning o‘zidir. Ma’bad jihozlarining yuragi ahd sandig‘idir; qoplovchi karublar doimo unga qarab turadilar va shu tariqa barcha muqaddas mavjudotlarning diqqat markazini ta’kidlaydilar. Bu tarixdagi muqaddaslar ma’badga boqishlari va sandiq ichiga termulishlari kerak.
The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.
Bir yuz qirq to‘rt mingning ma’badi Levilar 23-bobining mavzusidir va u Masih davrida Opa Uayt “Hosilbayrami mavsumi” deb atagan narsa bilan bajo keltirilgan tarixiy bir chiziqni taqdim etadi. Tirilishdan Hosilbayramigacha, yoki 2023-yil 31-dekabrdan yakshanba qonunigacha, Levilar 23-bobining bashoratli chizig‘i bir yuz qirq to‘rt mingning ma’badini ifodalaydi. O‘sha tarix uch bosqichli bir yo‘l belgisi bilan boshlanadi, undan keyin besh kun keladi; va u ham uch bosqichli bir yo‘l belgisi bilan, undan keyin besh kun kelishi bilan yakunlanadi. Alfa va omega tarixlarining o‘rtasida ruhoniylarni muhrlashning o‘ttiz kuni joylashgan. Bu umumiy chiziq yettinchi kun Shabbati bilan boshlanib, yettinchi yil Shabbati bilan tugaydi. Shu darajada, bir yuz qirq to‘rt mingning ma’badi yangilangan yerga 8 jonni olib o‘tadigan kemadir, va u, shuningdek, ikki farishta soyasida turgan ahd sandig‘idir; xuddi ikki Shabbat Hosilbayrami mavsumi bilan ifodalangan bir yuz qirq to‘rt ming ruhoniyligining ma’badiga soya solgani kabi.
Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.
Levilar kitobining yigirma uchinchi bobi Masihning tirilishida boshlangan va ellik kun o‘tib Hosil bayrami kunigacha davom etgan Pentikostal mavsumning yakuniy namoyon bo‘lishi davrida yuz qirq to‘rt ming kishining ruhoniyligi haqidadir. Pentikostal mavsum Levilar kitobining yigirma uchinchi bobidagi dastlabki yigirma ikki oyat so‘nggi yigirma ikki oyat bilan muvofiqlashtirilganda belgilab qo‘yiladi. William Millerning tushi Xudoning kalomidagi javohirlar ham xabar, ham xabarchilar ekanini ko‘rsatadi.
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
“Men tajriba orttirish uchun qimmatli imkoniyatlarga ega bo‘lganman. Men birinchi, ikkinchi va uchinchi farishtalarning xabarlarida tajribaga ega bo‘lganman. Farishtalar osmonning o‘rtasida uchib, dunyoga ogohlantirish xabarini e’lon qilayotgan va bu yer tarixining so‘nggi kunlarida yashayotgan odamlar bilan bevosita bog‘liq bo‘lgan holda tasvirlanadi. Hech kim bu farishtalarning ovozini eshitmaydi, chunki ular osmon olami bilan uyg‘unlikda ishlayotgan Xudoning xalqini ifodalovchi ramzdir. Xudoning Ruhi bilan yoritilgan va haqiqat orqali muqaddas qilingan erkaklar va ayollar bu uch xabarni o‘z tartibi bilan e’lon qiladilar.” Life Sketches, 429.
The angels are symbols of God’s people who proclaim the message represented by the angel.
Farishtalar farishtada ifodalangan xabarni e’lon qiluvchi Xudoning xalqining ramzlaridir.
“Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.
“Vaqt qisqa. Birinchi, ikkinchi va uchinchi farishtaning xabarlari dunyoga yetkazilishi lozim bo‘lgan xabarlardir. Biz uch farishtaning ovozini tom ma’noda eshitmaymiz, biroq Vahiy kitobidagi bu farishtalar yer yuzida bo‘ladigan va bu xabarlarni yetkazadigan bir xalqni ifodalaydi.
“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.
“Yuhanno ‘osmondan tushib kelayotgan, buyuk qudratga ega bo‘lgan boshqa bir farishtani ko‘rdi; va butun yer uning ulug‘vorligidan yorishdi.’ Vahiy 18:1. Bu ish — Xudoning xalqining dunyoga ogohlantirish xabarini e’lon qilayotgan ovozidir.” The 1888 Materials, 926.
Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.
Farishtalar farishtalar orqali ifodalangan xabarlarni yetkazadigan xalqni bildiradi. Uilyam Miller bashoratan qo‘llanishlarning ko‘pligida ifodalanadi. Ana shu qo‘llanishlardan biri shuki, Miller unga e’lon qilishga yo‘naltirilgan birinchi va oxirgi vaqt bashoratlari orqali ifodalanadi. 1798-yilda yakunlangan yetti zamon, ya’ni 2 520 yil, Millerning alfa kashfiyoti edi; 1844-yil 22-oktabrda 2 300 kecha-kunduz oxirida ma’badning poklanishi esa Millerning omega kashfiyoti edi. Millerchilar tarixi 1798-yildan 1844-yilgacha ifodalanadi va garchi u birinchi hamda ikkinchi farishtalarning tarixi bo‘lgan bo‘lsa-da, u o‘sha tarixning xabarchisi nomi bilan ataladi. Millerchilar tarixi Millerni birinchi va ikkinchi farishtalar xabarini e’lon qilayotgan “ovoz” bo‘lganini ko‘rsatadi, va birinchi farishta 1844-yil 22-oktabrda hukmning boshlanishini e’lon qildi, hamda birinchi farishta 1798-yilda, “yetti zamon” davom etgan Isroil shohligining tarqalishi yakunida, oxirzamon vaqtida yetib keldi. Miller 2 520 yillik bashoratning ham, 2 300 yillik bashoratning ham ramzidir.
The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.
1798-yildagi birinchi yo‘l belgisi hukm 2 300 yil 1844-yil 22-oktyabrda nihoyasiga yetganda boshlanishini e’lon qildi. So‘ngra Rabbiy yettinchi kun — Shabbatning nurini ochib berdi, va Uning niyati ishni yakunlash edi; shu sababli U 1856-yilda yetti zamon haqidagi qo‘shimcha nurni ochishga urindi, ammo imon o‘rniga isyon namoyon bo‘ldi. Yetti zamon Milleriylar tarixining alfasi, 2 300 esa uning omegasi hisoblanadi.
The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.
Yetti vaqt yettinchi yil Shabbati orqali, 2 300 esa yettinchi kun Shabbati orqali ifodalanadi. Millerchilar tarixi 1798 va 1844 yillar orqali ifodalanadi; 1798 yetti vaqtni, 1844 esa 2 300 yilni ifodalaydi. Bu ikki Shabbat Levilar kitobining yigirma uchinchi bobida ifodalangan tarixning tayanch-chegaralaridir. Bu ikki Shabbat ikki xabarni ifodalaydi, ular esa bir xabarni tashkil etadi. Bu ikki xabar Millerchilarni ifodalaydi, chunki xabarlarni e’lon qiladigan xalq xabarning ramzi bo‘lgan farishtalarni ifodalaydi. 1798 yilda birinchi farishta keldi, 1844 yilda esa uchinchi farishta keldi.
Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.
Levilar kitobining yigirma uchinchi bobida yettita bayram va yettita muqaddas yig‘in bor, garchi har bir bayram muqaddas yig‘in bo‘lmasa ham va aksincha. Barcha bayramlar birinchi va oxirgi muqaddas yig‘in orasiga to‘g‘ri keladi; bular boshida yettinchi kun Shabbati va oxirida yettinchi yil Shabbatidir. Bayramlar tarixi Uilyam Miller va milleritchilarni ifodalovchi ushbu ikki Shabbat bilan chegaralangan.
When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.
Levilar yigirma uchinchi bobidagi dastlabki yigirma ikki oyat bilan oxirgi yigirma ikki oyat birlashtirilganda, Pentikost mavsumi aniqlanadi. Satrlarni birlashtirish orqali barpo etilgan tuzilma mutlaqo ilohiydir. Ushbu tuzilmaning Pentikost mavsumi uch farishtaning uch qadamini ravshan tasvirlaydi. U “Haqiqat”ning imzosini o‘zida mujassam etadi. U Alfa va Omeganning imzosini o‘zida mujassam etadi. U Palmonining imzosini o‘zida mujassam etadi. U tadqiqotchini Eng Muqaddas Xonaning ayni yuragiga olib boradi. U bir yuz qirq to‘rt mingning ma’badini aniqlab beradi. U to yangilangan yerga qadar cho‘zilib boradi.
This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.
Leviticus yigirma uchinchi bobidagi bu haqiqat hozir lakmus va uchinchi sinovdan oldin keladigan ma’bad sinovi bilan bog‘liq holda muhridan yechilmoqda. Uchinchi farishta 1844 yilda keldi, so‘ng yana 11-sentabrda va keyin yana 2023 yilda. Uchinchi farishta 1844 yilda kelganida, sodiqlar imon orqali Masihning ortidan Eng Muqaddas Joyga kirishlari kerak edi. Leviticus yigirma uchinchi bob Eng Muqaddas Joyga olib kiruvchi yo‘ldir va ma’bad sinovining bir unsurini ifodalaydi. Yuhannoga ma’badni, shuningdek unda sajda qiluvchilarni ham o‘lchash aytildi.
Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.
Millerning qutichasi — ma’bad, undagi javohirlar esa o‘sha yerdagi sajda qiluvchilardir. Malakiyodagi xazinaxona — ma’bad, ushrlar esa undagi sajda qiluvchilardir. Elliginchi kunlar fasli, Levilar kitobining yigirma uchinchi bobining satr ustiga satr tatbiqida ifodalanganidek, bir yuz qirq to‘rt mingning ma’badini ifodalaydi. Yanada bevosita aytganda, u ahd sandig‘ini, qoplovchi karublarning O‘n Amrga, gullagan Horunning hassasiga va mannali oltin idishga qarab turgan holatini tasvirlaydi.
The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.
Qoplovchi karublar farishtalardir, va farishtalar xabarni ham, xabarchini ham ifodalaydi. Levilar yigirma uchinchi bobining alfa xabari bo‘lgan xabar — yettinchi kun Shabbati, omega xabari esa yettinchi yil Shabbatidir. Ikkalasi ham xabardir, va ular, shuningdek, Uilyam Miller hamda Millerchilarining alfa va omega xabarlaridir: 1798-yildagi “yetti vaqt”ning bajo bo‘lishi yettinchi yil Shabbatining ramzi bo‘lib, 1844-yilda esa Xudo O‘z xalqini Eng Muqaddas Joyga boshlab kirdi; u yerda ular yettinchi kun Shabbatini kashf etdilar. Bu ikki Shabbat Levilar yigirma uchinchi bobidagi birinchi va oxirgi muqaddas yig‘inlardir, va Pentekost mavsumi xuddi sandiq ikki qoplovchi karub orasida joylashganidek, ularning ikkalasi orasida joylashgandir.
The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.
Ma’bad o‘lchanishi kerak, va bunga g‘ayriyahudiylarga berilgan hovlini tashqarida qoldirish ham kiradi. Yakshanba qonuni paytidagi hukmda Xudoning uyi uchun hukm nihoyasiga yetadi, va g‘ayriyahudiylarning hukmi boshlanadi. G‘ayriyahudiylarning zamonlari 1798-yilda, 1,260 yilning oxirida nihoyasiga yetdi, va uch yarim kunning oxirida (1,260 ning ramzi sifatida) Yuhanno hovlini tashqarida qoldirishi kerak edi.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Va menga tayoqqa o‘xshash bir qamish berildi; va farishta turib, shunday dedi: Tur va Xudoning ma’badini, qurbongohni hamda unda sajda qiluvchilarni o‘lcha. Ammo ma’baddan tashqaridagi hovlini tashlab qo‘y, uni o‘lchama; chunki u g‘ayriyahudiylarga berilgandir; ular muqaddas shaharni qirq ikki oy oyoq osti qiladilar. Vahiy 11:1, 2.
The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.
Hovli tashlab qo‘yilishi kerak edi, chunki u butparastlarga berilgan edi; ular uni uch yarim kun, ya’ni qirq ikki oy davomida oyoq osti qildilar.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Va ular qilich tig‘idan yiqilurlar, hamda barcha xalqlar orasiga asir qilib olib ketilurlar; va Quddus g‘ayriyahudiylar tomonidan oyoqosti qilinur, to g‘ayriyahudiylarning vaqtlari to‘lmaguncha. Luqo 21:24.
The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.
G‘ayriyahudiylar zamonlari 1798-yilda, Doniyor kitobi muhridan yechilganda, to‘ldi.
“In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.
“Quddusdagi ma’badda past bir devor tashqi hovlini muqaddas binoning boshqa barcha qismlaridan ajratib turardi. Bu devor ustiga turli tillarda shunday yozuvlar bitilgan edi: yahudiylardan boshqalarga bu chegaradan o‘tishga ruxsat yo‘q. Agar biror g‘ayriyahudiy ichki qismga kirishga jur’at etganida, u ma’badni harom qilgan bo‘lar edi va buning jazosini o‘z hayoti bilan to‘lagan bo‘lardi. Ammo ma’badning va undagi xizmatning Muassisi bo‘lgan Iso g‘ayriyahudiylarni insoniy hamdardlik rishtasi bilan O‘ziga tortdi, ilohiy inoyati orqali esa ularga yahudiylar rad etgan najotni olib keldi.” The Desire of Ages, 194.
December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.
2023-yil 31-dekabr 2020-yil 18-iyuldagi umidsizlikdan boshlab uch yarim payg‘ambarlik kunini yakunladi. O‘sha uch yarim yil bir payg‘ambarlik xabari o‘shanda muhrdan ochilishini, g‘ayriyahudiylar zamoni bajo bo‘lganini va ma’bad hamda unda sajda qiluvchilarni o‘lchashdan voz kechilganini ko‘rsatadi. Yakshanba qonuni vaqtida, ya’ni Hosil bayrami mavsumida Hosil bayrami kuni bo‘lgan paytda, hukm g‘ayriyahudiylarga o‘tadi. Biz bir yuz qirq to‘rt mingning ma’badini o‘lchashda g‘ayriyahudiylar zamonidan voz kechganimizda, 2023-yil 31-dekabrdan Yakshanba qonunigacha bo‘lgan davr ma’bad ekanini ko‘ramiz.
The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.
Ma’badning guvohligi shundan iboratki, u ikki bosqichda ko‘tariladi: avval poydevor, so‘ng esa rad etilgan poydevor toshi ajib tarzda burchakning bosh toshiga aylanganda ma’bad bitkazilgan deb e’tirof etiladi. Poydevor birinchi farmon tarixida qadimgi Isroil Bobildan chiqqan paytda qo‘yildi, ma’bad esa ikkinchi farmon tarixida, ammo uchinchi farmondan oldin bitkazildi. Poydevor sinovi 2024 yilda sodir bo‘ldi va biz hozir ma’bad sinovidamiz. O‘sha ma’bad sinovi uchinchi va lakmus sinovida yakun topadi, va ma’bad sinovi Xudoning xalqidan ma’badni o‘lchashni talab qiladi.
The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.
Levilar 23-bobdagi ma’bad 2023-yil 31-dekabrdan Yakshanba qonunigacha tiklanadi, va o‘sha bashoratli tarix ichida bashorat muhrdan ochilganda har doim yuz beradigan uch sinov namoyon etilgan. Uchtasining oxirgisi litmus sinovidir; u Exeter lager yig‘ini orqali ifodalangan edi. O‘sha yig‘inda siz either Elder Snow o‘zining haqiqiy Yarim Tun Faryodi haqidagi xabarini ikki marta taqdim etgan chodirdagi yig‘inlarda qatnashgansiz, yoki Watertown chodiridagi hissiyotga berilgan va muvozanatsiz yig‘inlarda qatnashgansiz. Yig‘inlar tugagach, haqiqiy Yarim Tun Faryodi xabari to‘lqin kabi yoyildi. Exeter litmus sinovi edi, va litmus sinovi muhrlashni ifodalaydi.
The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.
Exeter lager yig‘ini Masihning Quddusga tantanali kirishi bilan timsollangan edi, va Iso minib kirgan eshakni Lazar boshqarib borgan. Lazarusning o‘limi 2020-yil 18-iyuldagi hafsalaning pir bo‘lishi edi, biroq u, shuningdek, Masihning toj kiydiruvchi mo‘jizasi va Uning ilohiyligining “muhr”i ham edi.
“Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.
“Agar Masih bemor yotgan xonada bo‘lganida edi, Lazar o‘lmagan bo‘lur edi; chunki Shayton uning ustidan hech qanday hokimiyatga ega bo‘la olmas edi. Hayot Beruvchining huzurida o‘lim Lazarusga o‘z nayzasini yo‘naltira olmas edi. Shu sababli Masih chetda qoldi. U dushmanga o‘z qudratini ishga solishga yo‘l qo‘ydi, toki keyin uni mag‘lub etilgan dushman sifatida ortga sursin. U Lazarusning o‘lim hukmronligi ostiga o‘tishiga yo‘l qo‘ydi; azob chekayotgan opa-singillar esa o‘z birodarlarining qabrga qo‘yilganini ko‘rdilar. Masih bilar edi-ki, ular o‘z birodarlarining o‘lik yuziga qarar ekanlar, Najotkorlariga bo‘lgan imonlari qattiq sinovdan o‘tadi. Ammo U yana shuni ham bilar ediki, ular hozir boshdan kechirayotgan kurash tufayli ularning imoni yanada ulug‘roq qudrat bilan porlab namoyon bo‘ladi. Ular chidagan g‘amning har bir alamini U ham chekdi. U kechikkani uchun ularni zarracha kam sevmadi; ammo U bilar edi-ki, ular uchun, Lazar uchun, O‘zi uchun va shogirdlari uchun qo‘lga kiritilishi lozim bo‘lgan bir g‘alaba bor edi.”
“‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.
“‘Sizlar uchun,’ ‘toki sizlar ishonsangiz.’ Xudoning yo‘llovchi qo‘lini his etishga intilayotgan barcha kishilar uchun eng katta tushkunlik lahzasi ilohiy yordam eng yaqin bo‘lgan paytdir. Ular o‘z yo‘llarining eng qorong‘i qismiga minnatdorchilik bilan nazar tashlaydilar. ‘Rabbiy taqvodorlarni qanday qutqarishni biladi,’ 2 Butrus 2:9. U ularni har bir vasvasa va har bir sinovdan yanada mustahkamroq imon va yanada boyroq tajriba bilan olib chiqadi.”
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“Masihning Lazarning oldiga kelishni kechiktirishida Uni qabul qilmaganlarga nisbatan rahm-shafqatli bir maqsad bor edi. U shunday kutib turdiki, Lazarning o‘likdan tiriltirilishi orqali qaysar, imonsiz xalqiga O‘zi haqiqatan ham “tirilish va hayot” ekanining yana bir dalilini bersin. U xalqdan, Isroil xonadonining bechora, adashgan qo‘ylaridan, butunlay umid uzishga ko‘ngli bormas edi. Ularning tavba qilmasligi tufayli Uning yuragi ezilayotgan edi. O‘z rahm-shafqati ila U ularga O‘zi Tiklovchi, hayot va boqiylikni nurga olib chiqa oladigan yagona Zot ekanining yana bitta dalilini berishni maqsad qildi. Bu ruhoniylar noto‘g‘ri talqin qila olmaydigan bir dalil bo‘lishi kerak edi. Uning Baytaniyaga borishni kechiktirganining sababi shu edi. Bu eng oliy mo‘jiza — Lazarning tiriltirilishi — Uning ishiga ham, ilohiylik haqidagi da’vosiga ham Xudoning muhrini bosishi kerak edi.” The Desire of Ages, 528, 529.
The triumphal entry began with the loosing of an ass for Christ to ride upon.
Zafarlı kirib kelish Masih minishi uchun bir eshakning yechilishi bilan boshlandi.
And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.
Ular Quddusga yaqinlashib, Zaytun tog‘i yonidagi Baytfagiyaga yetib kelganlarida, Iso ikki shogirdini yuborib, ularga dedi: “Qarshingizdagi qishloqqa boringlar, va darhol bog‘lab qo‘yilgan bir eshakni hamda uning yonidagi bir qulunini topasizlar; ularni yechib, Mening oldimga olib kelinglar. Agar kimdir sizlarga biror narsa desa, shunday denglar: Egamiz ularga muhtojdir; shunda u darhol ularni yuboradi.” Bularning hammasi payg‘ambar orqali aytilgan so‘z bajo bo‘lishi uchun yuz berdi; u shunday deydi: “Sion qiziga aytinglar: mana, Shohing senga kelmoqda, muloyim holda, eshakning ustida, ya’ni eshakning quluni ustida o‘tirib.” Shogirdlar borib, Iso ularga buyurganidek qildilar. Matto 21:1–6.
The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.
Tungi Nido xabari birinchi hafsalasi pir bo‘lish paytida kelgan ikkinchi farishta xabariga qo‘shildi. Masih davrida o‘sha hafsalasi pir bo‘lish Lazarusning o‘limi edi, Millerchilar uchun esa u 1843-yil haqidagi amalga oshmagan bashorat bo‘lib, 1844-yil 19-aprelda yuzaga chiqdi. Bu ikkala hafsalasi pir bo‘lish ham 2020-yil 18-iyulni ifodalaydi.
In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.
Levilar yigirma uchinchi bobida ifodalangan Hosil bayrami mavsumida lakmus sinovi Karnaylar bayrami, Masihning osmonga ko‘tarilishi va Kafforat kuni degan uch qismli belgi orqali ifodalanadi. Bu uch qadam poydevor va ma’badning dastlabki ikki sinoviga nisbatan lakmus sinovini ifodalaydi. Bu uch qadam Hosil bayramining yakshanba qonunidan besh kun oldin keladi va bir yuz qirq to‘rt mingning bayroq sifatida yuksaltirilishini ifodalaydi. Agar ular lakmus sinovidan o‘tsalar, ular yuksaltiriladi; agar o‘tmasalar, Millerning tushidagi derazalardan uchirib chiqarib yuboriladilar.
The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.
Muhrlashning uchinchi bosqichi — Poklanish kuni bo‘lib, u gunohning o‘chirib tashlanishini ifodalaydi. Ikkinchi bosqich — Malakining levilar nazrini yuksaltirishidir, birinchi bosqich esa karnaylar xabaridir. 1844 yildan beri insoniyat yettinchi karnay sadosi yangrashi tarixida yashab kelmoqda. Yettinchi karnayning tashqi xabari Islomning uchinchi voy xabaridir, yettinchi karnayning ichki xabari esa Masihning O‘z Ilohiyatini bir yuz qirq to‘rt ming kishining insoniyati bilan birlashtirish ishidir.
We will continue in the next article.
Keyingi maqolada davom etamiz.
“In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.
“Payg‘ambarlarning yozuvlarida yoshi ulug‘ zamonlar changini bosgan bo‘lsa-da, bizga yangi vahiylarning yangiligi va qudrati ila namoyon bo‘ladigan manzaralar tasvirlangan. Imon orqali biz shuni anglaymizki, Xudoning o‘tgan asrlarda O‘z xalqi bilan qilgan muomalalari haqidagi bu qaydlar, Xudo bugungi kundagi tajribalar orqali bizga o‘rgatishni istagan saboqlarni idrok etishimiz uchun saqlanib qolgan.”
“Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.
Biz, Masihning ikkinchi kelishidan oldingi davrdan kam bo‘lmagan darajada ulug‘vor bir davrda yashar ekanmiz, Masihning birinchi kelishi zamonida yashagan yahudiylar yo‘l qo‘ygan xatolarga o‘xshash xatolarni qilishdan ayniqsa ehtiyot bo‘lishimiz lozim.
“Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.
“Yahudiy rahbarlari singari, ular asta-sekin rasmiy bir ibodat tizimini yaratib, unda muhim bo‘lmagan masalalarning ahamiyatini haddan tashqari kattalashtirganlari kabi, ba’zi kishilar ham hozir bu avlodga tatbiq etiladigan muhim haqiqatlarni ko‘zdan qochirish va yangi, g‘alati, maftun etuvchi narsalarni izlash xavfi ostidadirlar.
“There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.
“Yuksak tamoyillarni ardoqlashga ehtiyoj bor. Xayoliy g‘oyalarni izlab topadigan va ularni targ‘ib qiladiganlarga, boshqalarga ta’lim berishga kirishishlaridan oldin, haqiqat nima ekanligi o‘rgatilishi kerak. Inson tomonidan yaratilgan nazariyalar va taxminlar haqiqat sifatida izlanmasligi kerak.
“There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.
“Tamoyilga po‘latdek sodiq bo‘lganlar ko‘p, va ularga yordam berilib, baraka ato etiladi; chunki ular ayvon bilan qurbongoh orasida yig‘lab, shunday demoqdalar: ‘Ey Rabbiy, xalqingni ayay ko‘r va O‘z merosingni malomatga topshirma.’ Biz uchinchi farishtaning xabarining poydevor tamoyillari ravshan va aniq namoyon bo‘lishiga yo‘l qo‘yishimiz kerak. Imonimizning buyuk ustunlari ularga yuklanishi mumkin bo‘lgan har qanday og‘irlikni ko‘taradi.”
“In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.
“Xato, xayolparastlik va xomxayollik hukm surayotgan bu davrda biz Masih ta’limotining dastlabki tamoyillarini o‘rganishga muhtojmiz. Keling, havoriy bilan birga shunday deya olishga intilaylik: ‘Biz sizlarga Rabbimiz Iso Masihning qudrati va kelishini ma’lum qilganimizda, ayyorlik bilan to‘qib chiqarilgan afsonalarga ergashganimiz yo‘q.’ Rabbimiz bizni yuksak va olijanob tamoyillarga amal qilishga da’vat etadi.”
“Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.
“Haqiqat, hozirgi haqiqat, Xudoning Kalomi uni qanday ta’riflasa, aynan shudir. Rabbiy O‘z xalqining o‘zini barcha ortiqcha narsalardan, tasavvufga moyillik tug‘diradigan har qanday narsadan saqlashini istaydi. Xayoliy, tasavvur mahsuli bo‘lgan ta’limotlarga berilishga vasvasaga tushganlar samoviy haqiqat konlariga shaxtani chuqur qazisinlar va uni qabul qiluvchiga abadiy hayot baxsh etadigan xazinani qo‘lga kiritsinlar. Kalomda nihoyatda qimmatli haqiqatlar bor. Bularni jiddiylik bilan o‘rganadiganlar topadilar; chunki samoviy farishtalar izlanishga yo‘l ko‘rsatadilar.
“Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’
“Yer yuzida hozir yashayotganlarga ishora qilib, Pavlus shunday dedi: ‘Shunday vaqt keladiki, ular sog‘lom ta’limotga toqat qilmaydilar, balki o‘z nafs-havaslariga ko‘ra, quloqlari qichib turgani uchun o‘zlariga ko‘plab ustozlar to‘playdilar; ular quloqlarini haqiqatdan burib, afsonalarga og‘adilar.’”
“How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’
Pavlus sogʻlom ta’limotga toqat qilmaydiganlar haqida bashorat qilgan paytda bergan ushbu topshiriq naqadar muhim, naqadar qalbni junbushga keltiruvchidir: “Shunday ekan, men senga Xudo va Uning zohir boʻlishida hamda shohligida tiriklar bilan oʻliklarni hukm qilajak boʻlgan Rabbimiz Iso Masih huzurida qattiq amr qilaman: Kalomni va’z qil; qulay fursatda ham, noqulay fursatda ham tayyor tur; toʻla sabr-toqat va ta’limot bilan fosh et, koyi, nasihat qil.”
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Xudo bilan muloqotda bo‘ladiganlar Solihlik Quyoshining nurida yuradilar. Ular Xudo oldida o‘z yo‘llarini buzib, O‘z Qutqaruvchisini behurmat qilmaydilar. Samoviy nur ularning ustiga porlaydi. Ular bu yer tarixining yakuniga yaqinlashgan sari, Masih haqidagi va Unga oid bashoratlar haqidagi bilimlari nihoyatda ortib boradi. Ular Xudoning nazarida cheksiz qadr-qimmatga egadirlar; chunki ular Uning O‘g‘li bilan birlikdadirlar. Xudoning Kalomi ular uchun beqiyos go‘zallik va latofatga egadir. Ular uning ahamiyatini ko‘radilar. Haqiqat ularga ochib beriladi. Mujassamlanish haqidagi ta’limot mayin bir ziyoga burkanadi. Ular Muqaddas Yozuv barcha sirlarni ochadigan va barcha qiyinchiliklarni hal qiladigan kalit ekanini ko‘radilar. Nurni qabul qilishni va nurda yurishni istamaganlar taqvodorlik sirini tushunishga qodir bo‘lmaydilar, ammo xochni ko‘tarib, Isoga ergashishda ikkilanmaganlar Xudoning nurida nurni ko‘radilar.” The Southern Watchman, 1905-yil 4-aprel.