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# Parallel Warnings - Number Five

Parallel ogohlantirishlar — Beshinchi raqam

The Unveiling of the Lion of the Tribe of Judah: Understanding the Closing Scenes of the Great Controversy

Yahudo qabilasining Sherining namoyon bo‘lishi: Buyuk kurashning yakuniy manzaralarini anglash

Author

Jeff Pippenger

Published

August 8, 2023

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In the passage we are still addressing, which comments on Christ as the angel in Revelation ten that descends, Christ as the mighty angel illustrates “the part which He is acting in the closing scenes of the great controversy with Satan.” The “position” Christ took when He placed his right foot on the sea and left foot on dry land “denotes His supreme power and authority over the whole earth.” When Christ cried “with a loud voice,” He “cried” “as when a lion roareth.”

Biz hali ham murojaat qilayotgan ushbu parchada, Vahiy o‘nchi bobida tushib kelayotgan farishta sifatida Masihga izoh berilar ekan, qudratli farishta sifatidagi Masih “Shayton bilan bo‘layotgan buyuk kurashning yakuniy sahnalarida U bajarayotgan rolni” namoyon etadi. Masih o‘ng oyog‘ini dengiz ustiga va chap oyog‘ini quruqlikka qo‘yganida egallagan “holat”i “butun yer ustidan Uning oliy qudrati va hokimiyatini bildiradi.” Masih “baland ovoz bilan” qichqirganida, U “xuddi sher o‘kirgandek” “qichqirdi.”

Christ will manifest His omnipotence in “the closing scenes of the great controversy” and when Christ manifests His omnipotence, He does so as the Lion of the tribe of Judah.

Masih O‘zining qudrati cheksizligini “buyuk kurashning yakuniy sahnalarida” namoyon qiladi va Masih O‘zining qudrati cheksizligini namoyon qilganida, buni Yahudo qabilasining Sheri sifatida qiladi.

> “The Saviour is presented before John under the symbols of ‘the Lion of the tribe of Judah’ and of ‘a Lamb as it had been slain.’ Revelation 5:5, 6. These symbols represent the union of omnipotent power and self-sacrificing love. The Lion of Judah, so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful.” Acts of the Apostles, 589.

> “Najotkor Yuhannoning oldiga ‘Yahudo qabilasining Arsloni’ va ‘go‘yo so‘yilgandek bir Qo‘zi’ timsollari ostida taqdim etiladi. Vahiy 5:5, 6. Bu timsollar qudrati mutlaq kuch bilan o‘zini fido qiluvchi muhabbatning birligini ifodalaydi. Yahudo Arsloni, Uning inoyatini rad etuvchilar uchun naqadar dahshatli bo‘lsa, itoatkor va sodiqlar uchun Xudoning Qo‘zisi bo‘ladi.” Havoriylarning ishlari, 589.

Christ’s manifestation as the Lion of the tribe of Judah emphasizes his work in both sealing and unsealing biblical prophecy, according to His divine timing. Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.”

Masihning Yahudo qabilasining Arsloni sifatida namoyon bo‘lishi, Uning ilohiy vaqti-taqozosiga ko‘ra, Injil bashoratini ham muhrlash, ham muhrini ochish ishini ta’kidlaydi. Insoniyat uchun sinov muddati yakunlanishidan sal avval, “vaqt yaqin” bo‘lganida, “tez orada yuz berishi lozim bo‘lgan narsalar”ni ko‘rsatib beradigan Muqaddas Kitobdagi alohida bir haqiqatning muhrdan chiqarilishi sodir bo‘ladi.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Iso Masihning Vahiyi — Xudo uni O‘z qullariga yaqinda sodir bo‘lishi lozim bo‘lgan narsalarni ko‘rsatish uchun Unga berdi; va U buni O‘z farishtasi orqali O‘z quli Yuhannoga yuborib, ayon qildi. U Xudoning kalomi, Iso Masihning shahodati va o‘zi ko‘rgan barcha narsalar haqida guvohlik berdi. Ushbu bashoratning so‘zlarini o‘qiydigan va eshitadiganlar hamda unda yozilgan narsalarni saqlaydiganlar baxtlidir, chunki vaqt yaqin. Vahiy 1:1–3.

When the “time” that is “at hand” actually arrives into history there is a blessing pronounced upon those who read, hear “and keep those things which are written therein.” The special message is a time-sensitive message that is only recognizable when “the time is at hand.” Then—at that time, and not before—persons will be able to read, hear “and keep those things which are written” in the book of Revelation. When the “time is at hand” the blessing pronounced upon those who “readeth”, “hear” “and keep those things which are written therein” parallels the opening up of the book of Daniel at the “time of the end.”

“Yaqinlashgan” bo‘lgan “vaqt” tarix ichida haqiqatan ham yetib kelganda, uni o‘qiydigan, eshitadigan “va unda yozilgan narsalarni saqlaydiganlar” ustiga baraka e’lon qilinadi. Bu maxsus xabar vaqtga bog‘liq xabardir va uni faqat “vaqt yaqinlashganda” anglash mumkin. Ana shunda — o‘sha vaqtda, undan oldin emas — kishilar Vahiy kitobida “yozilgan narsalarni” o‘qiy, eshita “va saqlay” oladilar. “Vaqt yaqinlashganda”, “o‘qiydigan”, “eshitadigan” “va unda yozilgan narsalarni saqlaydiganlar” ustiga e’lon qilingan baraka, “oxirzamon vaqti”da Doniyor kitobining ochilishi bilan parallel bo‘ladi.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.

> Lekin sen, ey Doniyor, so‘zlarni yashir va kitobni oxirzamon vaqtigacha muhrla; ko‘plar u yoqdan bu yoqqa borib-kelurlar, va bilim ortar. Doniyor 12:4.

The “many” that are running “to and fro,” (which represents the study of God’s Word) are doing so at the “time of the end” when “the words” that had been “shut up” in “the book” of Daniel are unsealed. But there is another class of virgins running to and fro just after the Sunday law in the United States.

Xudoning Kalomini o‘rganishni ifodalovchi “u yoqdan-bu yoqqa” yugurayotgan “ko‘plar” buni Daniel kitobidagi “muhrlab qo‘yilgan” “so‘zlar” ochilgan “oxirzamon”da qilmoqdalar. Ammo Qo‘shma Shtatlarda yakshanba qonunidan sal keyin u yoqdan-bu yoqqa yugurayotgan bokiralarning yana bir toifasi ham bor.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Mana, kunlar keladiki, — deydi Rabbiy Xudo, — Men yurtga ocharchilik yuboraman; non ocharchiligini emas, suvga tashnalikni emas, balki Egamizning so‘zlarini eshitish ocharchiligini. Ular dengizdan dengizgacha, shimoldan sharqqacha sarson bo‘lib yuradilar; Egamizning kalomini izlab u yoqdan bu yoqqa chopadilar, ammo uni topa olmaydilar. O‘sha kuni chiroyli bokira qizlar va yigitlar tashnalikdan holsizlanadilar. Samariyaning gunohi haqqi qasam ichadiganlar va: “Ey Dan, xudoying tirikdir”, deydiganlar, hamda: “Beer-Shebaning yo‘li tirikdir”, deydiganlar ham yiqiladilar va boshqa hech qachon o‘rinlaridan turmaydilar. Amos 8:11–14.

The sin of Samaria was the sin represented by Ahab and Jezebel, Ahab representing the United States and Jezebel the Catholic church. Jezebel, Ahab and the false prophets at the confrontation with Elijah at Mount Carmel typify the Sunday law. At the confrontation there were two sets of unholy prophets, the prophets of Baal and the priests of the grove. Baal was one of the gods worshipped; the other that was worshipped in the groves was Ashtaroth. Baal was a male god and Ashtaroth was a female god. Together the male deity represents the state and the female the church.

Samariyaning gunohi Axab va Izebel tomonidan ifodalangan gunoh edi; bunda Axab Qo‘shma Shtatlarni, Izebel esa Katolik cherkovini ifodalaydi. Karmil tog‘ida Ilyos bilan yuz bergan to‘qnashuvda Izebel, Axab va soxta payg‘ambarlar Yakshanba qonunining timsolidir. O‘sha to‘qnashuvda nopok payg‘ambarlarning ikki guruhi bor edi: Baal payg‘ambarlari va butazor ruhoniylari. Baal sajda qilingan xudolardan biri edi; butazorlarda sajda qilingan boshqasi esa Ashtorot edi. Baal erkak xudo edi, Ashtorot esa ayol xudo edi. Ular birgalikda, erkak iloh davlatni, ayol esa cherkovni ifodalaydi.

The god that was set up in Dan was set up by Samaria’s first king Jeroboam, who erected a golden calf in both Bethel and Dan. Bethel means house of God and Dan means judgment, and together they represent the combination of church and state, which takes place in the United States in advance of the enforcement of Sunday-keeping. Those two golden calves were represented by Aaron’s golden calf.

Danda o‘rnatilgan xudo Samariyaning birinchi shohi Yarovom tomonidan o‘rnatilgan bo‘lib, u Baytilda ham, Danda ham oltin buzoq tiklagan edi. Baytil “Xudoning uyi” degan ma’noni, Dan esa “hukm” degan ma’noni bildiradi; va ular birgalikda Qo‘shma Shtatlarda yakshanbani saqlashni majburan joriy etishdan oldin yuz beradigan cherkov bilan davlatning birlashuvini ifodalaydi. O‘sha ikki oltin buzoq Horunning oltin buzoği orqali ifodalangan edi.

A calf is a beast and a golden statue is an image, so the golden calf of Aaron and also the two golden calves of Jeroboam represent the combination of church and state that takes place just prior to the enforcement of the Sunday law in the United States. With Jeroboam, the two cities provide a second witness to the symbolism of the combination of church and state, which is defined as the image of the beast in the book of Revelation.

Buzoq — bir hayvon, oltin but esa bir suratdir; shuning uchun Horunning oltin buzoği, shuningdek Yorubomning ikki oltin buzoği ham Amerika Qo‘shma Shtatlarida Yakshanba qonuni majburiy ijro ettirilishidan sal oldin yuz beradigan cherkov va davlat birlashuvini ifodalaydi. Yorubom misolida esa, o‘sha ikki shahar Vahiy kitobida hayvonning surati deb ta’riflangan cherkov va davlat birlashuvi ramziyligiga ikkinchi guvohlikni taqdim etadi.

The manner of Beersheba represents the covenant of Abraham. The first mention of the name “Beersheba” is in Genesis twenty-one, which is a passage that the apostle Paul employs to oppose those who were suggesting in his day that you must retain the ceremonial laws and circumcision in order to be saved. Paul uses the passage where the first mention of Beersheba is located. He employs that history to address two different and opposite covenants in the same story. Paul uses the son of the bondwoman (Ishmael) to represent a covenant that is based upon human power and contrasts Ishmael with Isaac who he employs to represent a covenant that is based upon God’s power. This passage of the Bible is the first time that Beersheba is mentioned, and later in history Paul employs that history to describe a situation in his personal history that had been illustrated in biblical history. Paul believed and taught that biblical history repeats.

Beersheba tarzi Ibrohim ahdini ifodalaydi. “Beersheba” nomi ilk bor Ibtido yigirma birinchi bobda tilga olinadi; bu esa havoriy Pavlus o‘z davrida najot topish uchun marosimiy qonunlar va sunnatni saqlab qolish kerak, deb ta’kidlayotganlarga qarshi dalil sifatida qo‘llagan parchadir. Pavlus Beershebaning ilk zikri joylashgan ushbu parchadan foydalanadi. U ayni shu qissadan bir hikoya ichida bir-biridan farqli va o‘zaro zid bo‘lgan ikki ahdni yoritish uchun foydalanadi. Pavlus cho‘rining o‘g‘li bo‘lgan Ismoilni insoniy qudratga asoslangan ahdning timsoli sifatida qo‘llaydi va Ismoilni Ishoq bilan qarama-qarshi qo‘yadi; Ishoqni esa Xudoning qudratiga asoslangan ahdning timsoli sifatida ishlatadi. Muqaddas Kitobdagi ushbu parcha Beersheba ilk bor tilga olingan joydir va keyinchalik Pavlus ayni shu tarixdan o‘z shaxsiy hayotidagi, Muqaddas Kitob tarixida allaqachon tasvirlab berilgan bir vaziyatni bayon qilish uchun foydalanadi. Pavlus Muqaddas Kitob tarixi takrorlanadi, deb ishongan va shuni ta’lim bergan.

Even though Paul uses this passage from Genesis twenty-one to illustrate two opposite covenants, in the passage there are two covenants that God makes with Abraham, but they are not the two covenants that Paul derives from the story. In the passage God again promised to fulfill His promise of making Abraham the father of many nations through Isaac and He also promised that He would make Ishmael the father of a great nation. One passage of Scripture, four covenants referenced, and it’s the first time Beersheba is mentioned in Scriptures.

Pavlus Ibtido yigirma birinchi bobdan olingan ushbu parcha orqali bir-biriga qarama-qarshi bo‘lgan ikki ahdni tasvirlash uchun foydalansa-da, mazkur parchada Xudo Ibrohim bilan tuzgan ikki ahd mavjud, biroq ular Pavlus ushbu voqeadan kelib chiqaradigan ikki ahd emas. Ushbu parchada Xudo yana O‘zining Ibrohimni Ishoq orqali ko‘p xalqlarning otasi qilish haqidagi va’dasini bajo keltirishini va’da qildi, shuningdek, Ismoilni ham ulug‘ bir xalqning otasi qilishini va’da qildi. Muqaddas Yozuvning bitta parchasi, tilga olingan to‘rtta ahd, va Muqaddas Yozuvlarda Beersheba birinchi marta shu yerda zikr etiladi.

> Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. Genesis 21:10–14.

> Shuning uchun u Ibrohimga dedi: “Bu cho‘rini va uning o‘g‘lini haydab yubor; chunki bu cho‘rining o‘g‘li mening o‘g‘lim, ya’ni Is’hoq bilan birga merosxo‘r bo‘lmaydi”. Bu narsa Ibrohimning nazarida o‘g‘li sababli nihoyatda og‘ir bo‘ldi. Xudo esa Ibrohimga dedi: “Bola va cho‘ring tufayli bu narsa senga og‘ir bo‘lmasin; Sora senga nimaiki aytgan bo‘lsa, uning ovoziga quloq sol, chunki sening zurriyoting Is’hoq orqali nomlanadi. Cho‘rining o‘g‘lidan ham Men bir xalq vujudga keltiraman, chunki u sening zurriyotingdir”. Ibrohim ertalab barvaqt turib, non va bir mesh suv oldi-da, bularni Hojarga berdi; ularni uning yelkasiga qo‘ydi, bolani ham unga topshirib, uni jo‘natib yubordi. U esa ketdi va Bersheba cho‘lida sarson bo‘lib yurdi. Ibtido 21:10–14.

Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.

Beer-Sheba Ibrohimning ahdini ifodalaydi. Xuddi o‘sha bobning o‘zida Ibrohim Abimelek bilan ham ahd tuzdi.

> And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. And Abraham said, I will swear.

> Va shunday bo‘ldiki, o‘sha vaqtda Abimalek va uning lashkarining bosh sardori Pixol Ibrohimga aytib, dedilar: “Sen qilayotgan hamma ishda Xudo sen bilan birgadir. Endi esa bu yerda menga Xudo nomi bilan qasam ichki, menga ham, o‘g‘limga ham, o‘g‘limning o‘g‘liga ham xiyonat qilmagaysan; balki men senga ko‘rsatgan mehribonlikka muvofiq sen ham menga va musofir bo‘lib turgan shu yurtingga shunday qilgaysan.” Ibrohim esa dedi: “Qasam ichaman.”

> And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away. And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day.

> Ibrohim esa Abumalekni, Abumalekning xizmatkorlari zo‘rlik bilan tortib olgan suv qudug‘i sababli koyidi. Va Abumalek dedi: “Bu ishni kim qilganini bilmayman; sen ham menga bildirmabsan, men ham bu haqda bugungacha eshitmaganman.”

> And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant. And Abraham set seven ewe lambs of the flock by themselves. And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?

> Ibrohim qo‘ylar va qoramollarni olib, Abimelekka berdi; va ikkovlari ahd tuzdilar. Ibrohim suruvdan yetti urg‘ochi qo‘zi bolani alohida qilib qo‘ydi. Shunda Abimelek Ibrohimga dedi: “Sen alohida qilib qo‘ygan bu yetti urg‘ochi qo‘zi bolaning ma’nosi nima?”

> And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well. Wherefore he called that place Beersheba; because there they sware both of them. Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines. And Abraham planted a grove in Beersheba, and called there on the name of the Lord, the everlasting God.

> Va u dedi: “Bu yetti urg‘ochi qo‘zichoqni mening qo‘limdan qabul qilgin, toki ular men uchun guvoh bo‘lsin, ya’ni bu quduqni men qaziganman.” Shuning uchun u o‘sha joyni Beersheba deb atadi; chunki u yerda ikkovlari qasam ichdilar. Shunday qilib ular Beershebada ahd tuzdilar; so‘ng Abimelek va uning lashkarining bosh qo‘mondoni Fixol o‘rnidan turib, Filistlar yurtiga qaytdilar. Ibrohim esa Beershebada bir daraxtzor ekib, u yerda abadiy Xudo bo‘lgan Egamizning nomini chaqirdi.

> And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.

> Ibrohim Filistlar yurtida ko‘p kunlar musofir bo‘lib turdi. Ibtido 21:22–34.

Beersheba is the symbol of God’s covenant with Abraham. There are several covenant histories marked in the Bible that connect Beersheba with Abraham’s covenant. “Beer” means well and “sheba” means “seven.” Sheba is the same Hebrew word that is translated as “seven times” that William Miller correctly understood to represent the prophecy of twenty-five hundred and twenty years in Leviticus twenty-six. It was the very first “time prophecy” he discovered, and it was the first foundational truth to be set aside in 1863. In the passage where the word “sheba” is translated as “seven times” in four different verses, the punishment of God that is represented by the “seven times” is called “the quarrel of my covenant.”

Beersheba — Xudoning Ibrohim bilan tuzgan ahdining timsolidir. Muqaddas Kitobda Beershebani Ibrohimning ahdi bilan bog‘laydigan, ahdga oid bir necha tarixiy voqealar qayd etilgan. “Beer” quduq degan ma’noni, “sheba” esa “yetti” degan ma’noni anglatadi. Sheba — Uilyam Miller To‘g‘ri ravishda Levilar yigirma oltinchi bobdagi ikki ming besh yuz yigirma yillik bashoratni ifodalash uchun qo‘llangan “yetti marta” deb tarjima qilingan ayni o‘sha ibroniycha so‘zdir. Bu u kashf etgan ilk “vaqt bashorati” edi va 1863 yilda chetga surib qo‘yilgan birinchi poydevoriy haqiqat ham shu bo‘ldi. Sheba so‘zi to‘rt xil oyatda “yetti marta” deb tarjima qilingan o‘sha parchada, “yetti marta” bilan ifodalangan Xudoning jazosi “ahdimning janjali” deb ataladi.

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Shunda Men ham sizlarga qarshi yuraman va gunohlaringiz uchun sizlarni yana yetti karra jazolayman. Va Men ahdimning qasosini oladigan qilichni ustingizga keltiraman; sizlar shaharlaringiz ichida yig‘ilganingizda, Men orangizga vaboni yuboraman; va sizlar dushman qo‘liga topshirilasizlar. Leviticus 26:24, 25.

The word translated as “seven times” and represents the “quarrel” of God’s covenant in Leviticus twenty-six, which is “sheba” in the word Beersheba, is also translated twice in the book of Daniel once as “the oath” that is written in the law of Moses and once as “the curse.” Both the “oath” and the “curse” are translated from the word “sheba” for it not only means ‘seven’ but it includes the concept of a covenant or “oath” that if broken produces a “curse.”

“Yetti marta” deb tarjima qilingan va Levilar kitobining yigirma oltinchi bobida Xudoning ahdining “nizosi”ni ifodalovchi so‘z — Beer-Sheba so‘zidagi “sheba” — Doniyor kitobida ham ikki marta tarjima qilingan: bir safar Musoning qonunida yozilgan “qasam” sifatida, yana bir safar “la’nat” sifatida. “Qasam” ham, “la’nat” ham “sheba” so‘zidan tarjima qilingan, chunki u nafaqat “yetti” degan ma’noni anglatadi, balki buzilgan taqdirda “la’nat”ni keltirib chiqaradigan ahd yoki “qasam” tushunchasini ham o‘z ichiga oladi.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Ha, butun Isroil Sening qonuningni buzdi, hatto Sening ovozingga itoat etmaslik uchun undan chetga chiqdi; shuning uchun la’nat bizning ustimizga yog‘ildi, va Xudoning quli Musoning qonunida yozilgan qasam ham, chunki biz Unga qarshi gunoh qildik. Doniyor 9:11.

The word “sheba” or seven that represented seven lambs offered at a well at Beersheba represents the covenant. And God’s covenant or His oath states that the obedient live and the disobedient die.

Beer-Shebadagi quduq yonida taqdim etilgan yetti qoʻzichoqni ifoda etgan “sheba”, ya’ni yetti soʻzi ahdni anglatadi. Va Xudoning ahdi yoki Uning qasami shuni bayon etadiki, itoatkorlar yashaydi, itoatsizlar esa oʻladi.

Beersheba symbolizes the covenant that is represented by the faith of Abraham. So, when the “fair virgins” of Amos eight, who are also the “foolish virgins” of Matthew twenty-five, who are also the “wicked” of Daniel twelve are swearing “by the sin of Samaria” they are swearing allegiance to the mark of Jezebel (the papacy) who has committed fornication with Ahab (the United Nations) and who rules over the image of the beast (the United States).

Beer-Sheba Ibrohimning imoni bilan ifodalangan ahdni ramziy bildiradi. Shunday ekan, Amosning sakkizinchi bobidagi “go‘zal bokiralar”, Matto yigirma beshinchi bobidagi “nodon bokiralar”, shuningdek Doniyor o‘n ikkinchi bobidagi “fosiqlar” bo‘lganlar “Samariyaning gunohi bilan” qasam ichayotganlarida, ular Axab (Birlashgan Millatlar Tashkiloti) bilan zino qilgan va mahluqning surati (Amerika Qo‘shma Shtatlari) ustidan hukmronlik qilayotgan Izabelning (papalikning) tamg‘asiga sodiqlik qasamyodini qilmoqdalar.

When those very same “fair virgins” say “Thy god, O Dan, liveth,” they are bowing down to the golden image of a calf as identified by two witnesses (Aaron and Jeroboam). The golden calf represents the image of the beast, which is the combination of church and state.

O‘sha aynan o‘sha “go‘zal bokiralar” “Ey Dan, xudoying tirikdir”, deb aytganlarida, ular ikki guvoh (Horun va Yorubom) tomonidan aniqlanganidek, buzoqning oltin tasviri oldida sajda qilmoqdalar. Oltin buzoq cherkov va davlatning birikmasi bo‘lgan hayvonning timsolini ifodalaydi.

When those same virgins claim the “manner” of Beersheba “liveth,” the word “manner” means “way.” This is the very same word that is used to identify the “ways” of the “old paths” in Jeremiah 6:16. Those virgins are saying that even though they have bowed to the image of the beast and accepted the mark of his authority that they are still children of Abraham. They are frantically running to and fro in God’s Word looking for the message represented by the “east” and the “north” and from “sea to sea,” and still claiming to be Seventh-day Adventists, but it is too late.

Xuddi o‘sha bokira qizlar Beershebaning “tarzi” “tirik” deb da’vo qilganlarida, “tarz” so‘zi “yo‘l” degan ma’noni anglatadi. Bu aynan Yeremiyo 6:16 dagi “qadimgi yo‘llar”ning “yo‘llari”ni ifodalash uchun ishlatilgan o‘sha so‘zning o‘zidir. O‘sha bokira qizlar, garchi ular mahluqning suratiga sajda qilgan va uning hokimiyati belgisini qabul qilgan bo‘lsalar ham, hanuz Ibrohimning farzandlarimiz, deb aytmoqdalar. Ular Xudoning Kalomida “sharq” va “shimol” hamda “dengizdan dengizgacha” bilan ifodalangan xabarni izlab, vahimali ravishda u yoqdan bu yoqqa yugurmoqdalar va hanuz o‘zlarini Yettinchi kun adventistlari deb da’vo qilmoqdalar, ammo endi juda kech.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.

> Ammo sharqdan va shimoldan keladigan xabarlar uni bezovta qiladi; shu bois u ko‘plarni halok qilish va butunlay yo‘qotish uchun qattiq g‘azab bilan yo‘lga chiqadi. Va u o‘z saroyining chodirlarini dengizlar orasida, ulug‘vor muqaddas tog‘da tikadi; biroq u o‘z nihoyasiga yetadi, va unga yordam beradigan hech kim bo‘lmaydi. Doniyor 11:44, 45.

Those virgins are looking for the message of these previous two verses. The final warning message that was unsealed at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the “countries” representing the former Soviet Union were swept away by the papacy and the United States, identifies the final rise and fall of the papacy. In these two verses a message represented by the east and the north enrages the king of the north (the pope) and the final persecution begins, and it ends in verse forty-five when the papacy plants the “tabernacles” which comes from the Hebrew word meaning “tent,” (tent is a symbol of a church), but it’s “the tabernacle” of his “palace,” which represents a state. Where he places the tent that represents the combination of church and state, or as John calls it in the Revelation, the image of the beast, is “between the seas,” in the plural. The fair virgins are looking for the final warning message represented in verses forty-four and forty-five of Daniel eleven, and in the very next verse Michael stands up and probation closes. And at that time Amos 8:14 says that the fair virgins “shall fall, and never rise up again.”

O‘sha bokiralar avvalgi shu ikki oyatning xabarini izlamoqdalar. Oxirzamon vaqtida, 1989-yilda muhrdan ochilgan so‘nggi ogohlantirish xabari, Doniyor o‘n birinchi bob, qirqinchi oyatda tasvirlanganidek, sobiq Sovet Ittifoqini ifodalovchi “mamlakatlar” papalik va Qo‘shma Shtatlar tomonidan supurib tashlangan paytda, papalikning so‘nggi yuksalishi va qulashini aniqlab beradi. Shu ikki oyatda sharq va shimol bilan ifodalangan xabar shimol shohini (papani) g‘azablantiradi va so‘nggi ta’qib boshlanadi; u qirq beshinchi oyatda nihoyasiga yetadi, o‘shanda papalik “chodirlar”ni tikadi; bu so‘z ibroniychadagi “chodir” ma’nosini bildiruvchi so‘zdan kelib chiqqan (chodir jamoatning ramzidir), biroq bu uning “saroyi”ning “chodiri”dir, bu esa davlatni ifodalaydi. U jamoat va davlatning birikishini ifodalovchi chodirni, yoki Yuhanno Vahiy kitobida ataganidek, hayvonning suratini, “dengizlar orasida”, ya’ni ko‘plik shaklida, o‘rnatadi. Go‘zal bokiralar Doniyor o‘n birinchi bobining qirq to‘rtinchi va qirq beshinchi oyatlarida ifodalangan so‘nggi ogohlantirish xabarini izlamoqdalar, va darhol keyingi oyatda Mikoil o‘rnidan turadi hamda sinov muddati yopiladi. Va o‘sha paytda Omos 8:14 da aytilganidek, go‘zal bokiralar “yiqiladilar va endi boshqa hech qachon turmaydilar.”

When the fair virgins claim to be Seventh-day Adventists at the very time they are bowing to the image of the beast they are represented by John as Jews who say they are Jews but are not. They are claiming to be the children of Abraham, but they do lie.

Go‘zal bokira qizlar ayni vaqtda maxluqning suratiga sajda qilayotgan holda o‘zlarini Yettinchi kun adventistlari deb da’vo qilganlarida, Yuhanno ularni o‘zlarini yahudiy deb aytadigan, ammo yahudiy bo‘lmagan kishilar sifatida tasvirlaydi. Ular Ibrohimning farzandlarimiz, deb da’vo qilmoqdalar, ammo yolg‘on gapirmoqdalar.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.

> Mana, o‘zlarini yahudiy deb aytadigan-u, ammo unday bo‘lmagan, balki yolg‘on so‘zlaydigan shayton jamoasidan bo‘lganlarni Men sening oyoqlaring oldiga kelib sajda qilishga majbur qilaman va seni Men sevganimni bilib olishlariga sabab qilaman. Vahiy 3:9.

They have accepted the mark of the papacy and thus have accepted his character. They profess to be Jews, or they profess to be Sabbath-keeping Adventists, but they then have the character of the pope, who among other things sits “in the temple of God.” They profess to be Adventists, or they profess to be in the Adventist temple, but they are no more Adventists than the pope is Christian.

Ular papalikning tamg‘asini qabul qilganlar va shu tariqa uning xarakterini ham qabul qilganlar. Ular o‘zlarini yahudiylar deb e’lon qiladilar yoki o‘zlarini Shabbatga rioya qiluvchi Adventistlar deb e’lon qiladilar, ammo keyin ular, boshqa narsalar qatorida, “Xudoning ma’badida” o‘tiradigan papaning xarakteriga ega bo‘ladilar. Ular o‘zlarini Adventistlar deb e’lon qiladilar yoki o‘zlarini Adventist ma’badida deb da’vo qiladilar, ammo ular papa masihiy bo‘lganidan ortiqroq Adventist emaslar.

Those running “to and fro” seeking “the word of the Lord” are not “the wise” identified in the book of Daniel—but they are identified as “virgins.” It is obvious that those who are wandering, starving and dying of thirst in the verses do not “understand” the “words of the Lord” for they are seeking that very thing in the verses. The Word of the Lord that is revealed just before probation closes is the Revelation of Jesus Christ, and the foolish, wicked or “fair virgins” are those who did not understand the increase of knowledge from the book of Daniel. They did not have the necessary oil to follow on to the wedding as Matthew teaches.

“U yoqdan bu yoqqa” yugurib, “Egamizning kalomini” izlayotganlar Doniyor kitobida tilga olingan “donolar” emas, balki ular “qizlar” deb ta’riflanadi. Oyatlarda sarson bo‘lib yurgan, ochlikdan qiynalayotgan va tashnalikdan halok bo‘layotganlar “Egamizning kalomlari”ni “tushunmasliklari” ayon, chunki oyatlarning o‘zida ular aynan o‘sha narsani izlayotganlari ko‘rsatilgan. Sinov muddati yopilishidan sal oldin ochib beriladigan Egamizning Kalomi — Iso Masihning Vahiyidir; nodon, yovuz yoki “go‘zal qizlar” esa Doniyor kitobidan keladigan bilimning ortishini tushunmaganlardir. Matto ta’lim berganidek, to‘ygacha ergashib borish uchun zarur bo‘lgan moy ularda yo‘q edi.

That “famine” is the close of probation. Amos’ “virgins” who are seeking for bread (the Word of God) and water (the Holy Spirit) in the verses, are Daniel’s “wicked” that do not “understand”. They are Matthew’s foolish virgins who are seeking for the Holy Spirit, which together on three witnesses identifies those who realize their opportunity to prepare for the marriage is past and they have no garment to go to the wedding, for they refused to “hear” the special message that is now being unsealed. From the time when the special message is unsealed, until the close of probation is the time of the last call for salvation. To come to that time unprepared is to prepare to hear the words, “Too late!”

O‘sha “ocharchilik” sinov muddatining yopilishidir. Amos ayatlarda non (Xudoning Kalomi) va suvni (Muqaddas Ruhni) izlayotgan “bokiralar” deb ataganlar, Doniyordagi “tushunmaydigan” “yovuzlar”dir. Ular Matto kitobidagi Muqaddas Ruhni izlayotgan nodon bokiralardir; bu esa uch guvohning birgalikdagi tasdig‘i bilan, nikohga tayyorlanish uchun berilgan fursat o‘tib ketganini va ular to‘yga borish uchun libosga ega emasliklarini anglatadi, chunki ular hozir muhrdan ochilayotgan maxsus xabarni “eshitish”dan bosh tortdilar. Maxsus xabar muhrdan ochilgan paytdan boshlab, sinov muddatining yopilishigacha bo‘lgan davr najot uchun so‘nggi da’vat vaqtidir. O‘sha vaqtga tayyorgarliksiz yetib kelmoq — “Juda kech!” degan so‘zlarni eshitishga o‘zini tayyorlamoqdir.

> “There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> “Yovuzlikda, aldov va gumrohlikda, o‘limning ayni soyasi ostida yotgan bir dunyo bor,—uxlab yotibdi, uxlab yotibdi. Ularni uyg‘otish uchun kimlar qalb iztirobini his qilmoqda? Qaysi ovoz ularga yetib borishi mumkin? Mening ongim kelajakka olib borildi; o‘shanda belgi beriladi. ‘Mana, Kuyov kelmoqda; Uni qarshi olish uchun chiqib boringlar.’ Ammo ayrimlar chiroqlarini to‘ldirish uchun moy olishni kechiktirgan bo‘ladilar va nihoyat juda kech bo‘lganda, moy bilan ifodalangan fe’l-atvor boshqaga ko‘chirib bo‘lmasligini anglaydilar.” Review and Herald, February 11, 1896.

The prophetic line represented by the parable of the ten virgins uses oil to represent character, but “the golden oil” and “holy oil” also represents the messages of “God’s Spirit.”

O‘nta bokira haqidagi masalda ifodalangan payg‘ambarlik chizig‘ida moy xarakterni ifodalaydi, biroq “oltin moy” va “muqaddas moy” ham “Xudoning Ruhi”ning xabarlarini ifodalaydi.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Butun yerning Egasi huzurida turgan moylangan zotlar bir zamonlar Shtonga qoplovchi karub sifatida berilgan mavqega egadirlar. O‘z taxtini o‘rab turgan muqaddas mavjudotlar orqali Rabbiy yer aholisiga doimiy aloqa yetkazib turadi. Oltin moy Xudo imonlilarning chiroqlarini lipillab o‘chib qolmasligi uchun ta’minlab turadigan inoyatni ifodalaydi. Agar bu muqaddas moy Xudoning Ruhining xabarlari orqali osmondan quyilmaganida edi, yovuzlik kuchlari insonlar ustidan butunlay hukmronlik qilgan bo‘lur edi.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Xudo bizga yuboradigan xabarlarni qabul qilmaganimizda, U sharmanda qilinadi. Shu tariqa, U qalblarimizga quyib, zulmatda bo‘lganlarga yetkazishni istagan oltin moyni biz rad etamiz. ‘Mana, kuyov kelmoqda; uni kutib olishga chiqinglar’, degan chaqiriq yangraganda, muqaddas moyni qabul qilmaganlar, qalblarida Masihning inoyatini asrab-avaylamaganlar, nodon bokira qizlar singari, o‘zlarining Rabbisini kutib olishga tayyor emasliklarini bilib qoladilar. Ular o‘zlarida bu moyni qo‘lga kiritish qudratiga ega emaslar, va hayotlari halokatga uchraydi. Ammo agar Xudoning Muqaddas Ruhi so‘ralsa, agar biz Muso qilganidek, ‘Menga O‘z ulug‘vorligingni ko‘rsat’, deb iltijo qilsak, Xudoning sevgisi yuraklarimizga to‘lib-toshib quyiladi. Oltin quvurlar orqali oltin moy bizga yetkaziladi. ‘Kuch bilan ham emas, qudrat bilan ham emas, balki Mening Ruhim ila bo‘lur, deydi Sarvari Olam Egasi.’ Solihlik Quyoshining yorqin nurlarini qabul qilish orqali, Xudoning farzandlari dunyoda chiroqlar kabi porlaydilar.” Review and Herald, July 20, 1897.

Those running “to and fro” in Amos add to the testimony identifying the class of Seventh-day Adventist’s that reject their responsibility to “understand” the special message from the book of Revelation that is unsealed when “the time is at hand.”

Amos kitobida u yoqdan bu yoqqa “yugurib yurganlar” “vaqt yaqin bo‘lganda” muhrdan ochiladigan Vahiy kitobidagi maxsus xabarni “tushunish” borasidagi o‘z mas’uliyatini rad etadigan Yettinchi kun adventistlari sinfini aniqlab beruvchi shahodatga qo‘shimcha qiladi.

> “We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

> “Biz hozir nihoyatda xavfli bir zamonda yashamoqdamiz, va Masihning kelishiga tayyorgarlik ko‘rishga intilishda birortamiz ham sustkashlik qilmasligimiz kerak. Hech kim nodon bokiralar misoliga ergashib, o‘sha paytda bardosh bera olish uchun zarur bo‘lgan fe’l-atvor tayyorgarligini inqiroz kelgunga qadar kutib turish xavfsiz bo‘ladi, deb o‘ylamasin. Mehmonlar chaqirilib, tekshiruvdan o‘tkazilayotgan paytda Masihning solihligini izlash uchun juda kech bo‘ladi. Hozir Masihning solihligini — sizni Qo‘zining nikoh ziyofatiga kirishga munosib qiladigan to‘y libosini — kiyib olish vaqtidir. Masalda nodon bokiralar moy so‘rab yolvorayotgan va iltimoslariga ko‘ra uni ololmay qolayotgan qilib tasvirlanadi. Bu inqiroz vaqtida bardosh bera oladigan fe’l-atvorni shakllantirish orqali o‘zlarini tayyorlamaganlarni ramziy bildiradi. Bu xuddi ular qo‘shnilariga borib: “Menga o‘z fe’l-atvoringizni bering, bo‘lmasa men halok bo‘laman”, degandekdir. Dono bo‘lganlar o‘z moylarini nodon bokiralarning lipillab turgan chiroqlariga bera olmas edilar. Fe’l-atvor ko‘chirib berilmaydi. Uni sotib ham, sotib yuborib ham bo‘lmaydi; uni egallash kerak. Rabbiy har bir insonga sinov muddati davomida solih fe’l-atvorni qo‘lga kiritish imkonini bergan; ammo U bir inson vositasi boshqasiga o‘zi og‘ir tajribalardan o‘tish, Buyuk Ustozdan saboqlar olish orqali shakllantirgan, shunday qilib sinov ostida sabr ko‘rsata oladigan va imonini ishga solib imkonsizlik tog‘larini sura oladigan fe’l-atvorni bera olishi uchun biron yo‘lni belgilamagan. Muhabbatning iforini boshqaga o‘tkazishning — boshqasiga muloyimlik, farosat va matonatni berishning — iloji yo‘q. Bir inson qalbining boshqa bir qalbga Xudoga va insoniyatga bo‘lgan muhabbatni quyishi mumkin emas.”

> “But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth’s Instructor, January 16, 1896.

> “Lekin shunday bir kun kelmoqda, u bizga juda yaqin, qachonki xarakterning har bir jihati maxsus vasvasa orqali oshkor bo‘ladi. Prinsipga sodiq qoladiganlar, oxirigacha imonni amal qiladiganlar, sinov muddati avvalgi soatlarida sinov va mashaqqat ostida o‘z sadoqatini isbotlagan hamda xarakterlarini Masihga o‘xshash qilib shakllantirganlar bo‘ladi. Ilohiy tabiatga sherik bo‘lganlar — aynan Masih bilan yaqin tanishlikni tarbiyalagan, Uning donoligi va inoyati orqali shunday bo‘lganlar bo‘ladi. Ammo hech bir inson boshqasiga yurak sadoqatini va aqlning olijanob fazilatlarini bera olmaydi hamda uning yetishmovchiliklarini axloqiy quvvat bilan to‘ldira olmaydi. Biz har birimiz odamlarga Masihga o‘xshash namuna ko‘rsatish orqali bir-birimiz uchun ko‘p ish qila olamiz va shu tariqa ularni hukmda tura olmaydigan o‘sha solihlikni Masihdan izlashga ta’sirlantirishimiz mumkin. Odamlar xarakter qurishdek muhim masalani ibodat ila ko‘rib chiqishlari va o‘z xarakterlarini ilohiy namunaga muvofiq shakllantirishlari kerak.” The Youth’s Instructor, 1896-yil 16-yanvar.

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