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# The Hour of God's Judgment is Come - Number One

Xudoning hukm soati keldi — Birinchi raqam

The Judgment of the Living and the Prophetic Significance of 9/11

Tiriklarning hukmi va 11-sentabrning bashoratli ahamiyati

Author

Jeff Pippenger

Published

December 18, 2024

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For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?

Ancha vaqtdan beri, aslida 11-sentabrdan darhol keyin boshlab, biz tiriklarning hukmi 11-sentabrda boshlanganini izchil ta’kidlab keldik. Biz bu haqiqatni Muqaddas Kitobdagi ko‘plab guvohliklardan angladik; ular uni mutlaqo turli yo‘nalishlardan tasdiqlab turardi. 2023-yil iyulidan buyon biz 11-sentabrda boshlangan tiriklarning hukmiga oid tafsilotlarni, 11-sentabrdan ko‘p o‘tmay kashf etilgan tafsilotlarga nisbatan, yanada chuqurroq anglab oldik. Nega tiriklarning hukmi 11-sentabrda boshlandi? Tiriklarning Muqaddas Kitobiy hukmi nima?

In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.

Vahiy kitobining birinchi bobida Masihning asosiy xususiyati sifatida U Alfa va Omega, Boshlanish va Oxir, Birinchi va Oxirgi ekani ko‘rsatiladi. U Yuhannoga bo‘lgan narsalarni yozishni amr etganida, O‘z tabiatining aynan shu xususiyatiga misol keltiradi; va shu tariqa Yuhanno kelajakdagi narsalarni ham yozayotgan bo‘lardi. Iso har doim oxirni boshlanish orqali tasvirlaydi. Bu Uning kim ekanidir.

The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.

Muqaddas Kitob Isani Kalom deb tanitadi. Muqaddas Kitobning birinchi kitobi — Ibtido bo‘lib, bu “boshlanish” degan ma’noni anglatadi. Muqaddas Kitobning oxirgi kitobi esa Vahiy kitobidir va Ibtido kitobida ilk bor taqdim etilgan haqiqatlar Vahiy kitobida bayon etiladi. Ibtido — Alfa, Vahiy esa Omegadir; ular birgalikda Kalomdir, Kalom esa Alfa va Omega bo‘lgan Isodir. Xudoning imzosi, ya’ni Uning nomi, Muqaddas Kitobdagi har bir bashorat parchasining ichiga yozilgandir. O‘sha imzo parchadagi nurning haqiqat ekanini tasdiqlaydi.

If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?

Agar bashoratning bir parchasiga berilgan talqin Xudoning imzosini — ya’ni Uning ismini, ya’ni Uning fe’l-atvorini — o‘zida aks ettirmasa, demak, bu talqin noto‘g‘ridir. Xudoning bashoratli Kalomini talqin etishda qo‘llanishi kerak bo‘lgan boshqa sinovlar ham bor, ammo inson qaysi sinovni qo‘llamasin, o‘sha sinov Xudoning Kalomi doirasida belgilangan bo‘lishi kerak. Inson tomonidan yaratilgan sinovlar bo‘lmasa, inson tomonidan yaratilgan talqinlar ham kamroq bo‘ladi. Xo‘sh, nega? Va nima? Tiriklarning Muqaddas Kitobdagi hukmi 9/11 da boshlanganmi?

When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.

Masih Vahiy kitobida O‘zini tanishtirar ekan, O‘zini ibtido va intiho deb ta’riflaydi va O‘z fe’l-atvorining ana shu sifatini nimani anglatishini ko‘rsatish uchun Yuhanno payg‘ambardan foydalanadi. U butun kitobning xabarini O‘zining vahiyi ekanini bildiradi. U Yuhannoga o‘sha vaqtda Yuhannoning dunyosida mavjud bo‘lgan narsalarni yozishni buyuradi va shu tariqa Yuhanno dunyoning oxirida bo‘ladigan narsalarni qayd etgan bo‘ladi. Yuhanno masihiy jamoatning ibtidosidagi o‘n ikki yetakchidan biri edi; shuning uchun Yuhanno Vahiy kitobining yettinchi bobida ifodalangan bir yuz qirq to‘rt ming va buyuk olomon timsolida namoyon bo‘ladigan masihiy jamoatning intihosini tasvirlamoqda.

The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.

Muqaddas Kitobiy mantiq shundan iboratki: Iso Kalomdir; barcha narsalar U orqali yaratilgan, U O‘z Otasi bilan azaldan mavjud bo‘lgan Kalomdir, va U ayni paytda Muqaddas Kitob hamdir, chunki U Xudoning Kalomidir. Xudo Kalomining oxirgi xabarida Masihning fe’l-atvoriga doir tanishtiriladigan birinchi xususiyat shuki, U bir narsaning oxirini ayni o‘sha narsaning boshlanishi orqali namoyon etadi. Agar Xudoning fe’l-atvoriga oid bu haqiqat insonning Muqaddas Kitobni o‘rganishiga tatbiq etilmasa, u tiriklarning hukmi nima ekanini, nega u 9/11 da boshlanganini va bundan ham muhimi, nega u deyarli tugab qolganini chinakam bilolmaydi.

As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.

Alfa va Omega tamoyiliga misol sifatida, qadimgi Isroil zamonaviy Isroilning timsolidir; bu bashoratli haqiqatni so‘zma-so‘z Isroil ruhiy Isroilning timsolidir, deb ham ifodalash mumkin. U qanday ifodalanishidan qat’i nazar, qadimgi so‘zma-so‘z Isroilning ham, zamonaviy ruhiy Isroilning ham boshlanish tarixi va yakuniy tarixi mavjud. To‘rt tarixning uchtasi o‘tmishda qolgan, biz esa hozir to‘rtinchi va yakuniy tarix ichidamiz.

The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.

O‘tgan uch tarix yer tarixining so‘nggi avlodiga oid uchta guvohni ifodalaydi. O‘sha uch o‘tgan tarix Vahiy kitobida bir yuz qirq to‘rt ming sifatida tasvirlangan avlodni aniqlab beradi. Shuningdek, bir yuz qirq to‘rt mingga murojaat qiladigan boshqa bashoratli tarixiy yo‘nalishlar ham bor, biroq bir yuz qirq to‘rt ming sonining o‘zi shu bashoratli ramziylikni o‘z ichiga oladiki, ya’ni bir yuz qirq to‘rt ming — qadimgi haqiqiy Isroilning o‘n ikki qabilasini zamonaviy ruhiy Isroilning o‘n ikki shogirdi bilan ko‘paytirish orqali bashoratli tarzda ifodalangan kishilardir.

As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.

Alfa va Omegaga yana bir misol sifatida, Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishta boshlanish va yakun tarixini ifodalaydi. Millerchilar harakati uch farishtaning boshlanish tarixini ifodalaydi, bir yuz qirq to‘rt mingliklar harakati esa uchinchi farishta xabarining yakunidagi tarixni ifodalaydi. Alfa harakati 1844-yil 22-oktabrda tekshiruvchi hukmning ochilganini e’lon qildi. Omega harakati tiriklar ustidan hukmning ochilganini e’lon qildi va uning boshlanishini 11-sentabr deb belgiladi.

A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.

Ilhom orqali osonlik bilan tasdiqlanadigan Alpha va Omegaga oid uchinchi misol shuki, boshlanishda Millerchilar harakati — alpha harakati — davrida o‘n bokira haqidagi masal aynan har bir jihatigacha bajo bo‘lgan. Opa White Millerchilar tarixini “Buyuk Kurash” kitobida o‘sha masalning o‘sha davrda bajo bo‘lishi kontekstida bayon qiladi. U, shuningdek, bir yuz qirq to‘rt ming kishining omega harakati ham o‘n bokira haqidagi masalni aynan har bir jihatigacha bajo keltirishini o‘rgatadi. Masihning oxirni boshlanish bilan tenglashtirib ko‘rsatadigan uch qisqa guvohligi.

At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.

Qadimgi Isroilning boshida, Rabbiy ibroniylar bilan ahd tuzdi; bu ahd eshik ustunlaridagi qon bilan ifodalangan edi, va bu, albatta, Xudoning Kalomidagi Yarim Tun Nidosining ilk bor tilga olinishi hisoblanadi. Suvga cho‘mish Masih bilan ahdiy munosabatning ramzidir, va Pavlus bizga Misrdan chiqqan ibroniylarning barchasi “bulut”da va Qizil “dengiz”da suvga cho‘mdirilganini o‘rgatadi. Ular dengizdan o‘tib bo‘lganlaridan keyin ularga manna berildi; bu esa, boshqa ma’nolari qatorida, sinov bo‘lishi nuqtayi nazaridan yettinchi kun — Shabbatning ramzidir.

The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.

“manna” ularning birinchi sinovini ifodalaydi; ular o‘ninchi va oxirgi sinovlarida Yoshua va Kalebning xabarini rad etib muvaffaqiyatsizlikka uchraganlarida, Egamiz ularni O‘z ahd xalqi sifatida rad etdi va Yoshua hamda Kaleb bilan ahdga kirdi. Ular oxir-oqibat Va’da Qilingan Yurtga kirganlarida, qirq yil davomida tug‘ilgan o‘sha erkaklar ustida sunnat marosimi ado etilmagan edi, chunki bu marosim Qadeshdagi isyonda to‘xtatilgan va kirish arafasida, yana Qadeshda qayta joriy etilgan edi. Bu Alfa va Omeganning alomatidir.

The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.

Cho‘lda qirq yil sarson-sargardon yurish Yoshua va Kalebning xabariga qarshi qo‘zg‘olon bilan boshlandi, va u Musoning Qoyaga urib, shu tariqa Xudoning fe’l-atvori hamda ishini noto‘g‘ri namoyon etgan qo‘zg‘oloni bilan yakunlandi. Qadimgi Isroilning boshlanishi qadimgi Isroilning oxirini tasvirlaydi.

At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.

Qadimgi Isroilning oxirida Iso, Malaki kitobining uchinchi bobida tilga olingan “Ahd Elchisi” sifatida, Doniyor kitobining to‘qqizinchi bobining bajo bo‘lishi uchun ko‘plar bilan bir hafta davomida “ahdni” tasdiqlash uchun keldi. Ahd Elchisi sifatida Masih avvalgi ahd xalqi yonidan o‘tib ketgan ayni tarixiy voqelikda xristian jamoati bilan ahdga kirdi. Qadimgi Isroil Xudoning ahd xalqi sifatida boshlanganida, Rabbiy avvalgi bir ahd xalqini chetlab o‘tib, yangi tanlangan xalq bilan ahdga kirgan edi. U qadimgi Isroilning oxirida ham aynan shunday qildi.

A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?

Ahdning ramzi nikohdir, va Masihning tug‘ilishidan to milodiy 70-yilda Quddusning vayron qilinishigacha bo‘lgan davrda, bashorat Xudoning qadimgi so‘zma-so‘z Isroildan bosqichma-bosqich ajralishini ko‘rsatadi. Shunday ekan, ajralish aslida qachondan kuchga kirgan edi: Uning tug‘ilishidami, Uning o‘limidami, Stefanning toshbo‘ron qilinishidami yoki Quddusning vayron qilinishidami?

> “Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

> “Bu orada Xudoga sajda qilish uchun bag‘ishlangan ma’badni har bir millatdan kelgan topinuvchilar izlar edilar. Oltin va qimmatbaho toshlar bilan yarqirab turgan bu inshoot go‘zallik va ulug‘vorlikning bir manzarasi edi. Ammo Yahova endi bu latofat saroyida topilmas edi. Isroil xalq sifatida o‘zini Xudodan ajratib qo‘ygan edi. Masih O‘zining yerdagi xizmatining nihoyasiga yaqinlashganda, ma’badning ichki qismini so‘nggi marta ko‘zdan kechirar ekan, shunday dedi: ‘Mana, uyingiz sizlarga xaroba holda qoldiriladi.’ Matto 23:38. Shu paytgacha U ma’badni Otasining uyi deb atab kelgan edi; ammo Xudoning O‘g‘li o‘sha devorlardan chiqib ketganida, Uning ulug‘vorligi uchun qurilgan ma’baddan Xudoning huzuri abadiy olib qo‘yildi.” Havoriylarning faoliyati, 145.

The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.

Tantanali Kirishdan keyingi kuni Masih yahudiylarning uyi huvillab qolganini e’lon qildi va taloq yakunlandi. Demak, taloq Tantanali Kirish kuni quyosh botganda yakunlangan edi.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!

> “Quddus Uning g‘amxo‘rligining farzandi edi, va mehribon ota adashgan o‘g‘li uchun qayg‘urgani kabi, Iso ham sevikli shahar ustidan yig‘ladi. Seni qanday tashlab qo‘yay? Seni halokatga topshirilgan holda qanday ko‘ray? Gunohing kosasini to‘ldirishing uchun seni qo‘yib yuborishim kerakmi? Bir jon shu qadar qimmatliki, u bilan qiyoslanganda olamlar ham arzimas bo‘lib qoladi; ammo bu yerda esa butun bir millat yo‘qolishi kerak edi. Ro‘za tutuvchi g‘arb sari botayotgan quyosh osmon ko‘zidan g‘oyib bo‘lgach, Quddusning inoyat kuni nihoyasiga yetgan bo‘lur edi. Zaytun tog‘ining yonbag‘rida yurish to‘xtab turgan paytda, Quddus tavba qilishi uchun hali kech emas edi. Rahm-shafqat farishtasi o‘sha damda adolat va tez orada keladigan hukmga o‘rin bo‘shatish uchun oltin taxtdan pastga tushmoq maqsadida qanotlarini yig‘ayotgan edi. Ammo Masihning ulkan sevgi qalbi hali ham Uning marhamatlarini mensimagan, Uning ogohlantirishlarini xor qilgan va qo‘llarini Uning qoniga bulg‘ash arafasida turgan Quddus uchun yolvorishda davom etar edi. Agar Quddus faqat tavba qilsa edi, hali ham kech emas edi. Botayotgan quyoshning so‘nggi nurlari ma’bad, minora va uchlar uzra hali ham turib qolgan mahalda, nahotki biror ezgu farishta uni Najotkorning sevgisi tomon boshlab, uning mahkum etilgan qismatini daf etmasa? Payg‘ambarlarni toshbo‘ron qilgan, Xudoning O‘g‘lini rad etgan, tavbasizligi bilan o‘zini qullik kishanlariga qamab qo‘yayotgan go‘zal va nopok shahar — uning rahm-shafqat kuni deyarli tugab bo‘lgan edi!”

> “Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.

> “Yana Xudoning Ruhi Quddusga so‘zlaydi. Kun tugamasidan oldin, Masih haqida yana bir guvohlik beriladi. Guvohlik sadosi ko‘tariladi va bashoratli o‘tmishdan yangragan da’vatga javob beradi. Agar Quddus bu da’vatni eshitsa, agar u o‘z darvozalaridan kirib kelayotgan Najotkorni qabul qilsa, hali ham najot topishi mumkin.

> “Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:

> Quddusga kirib borayotgan Isoga ulkan xalq olomoni hamroh bo‘layotgani haqidagi xabarlar Quddusdagi hukmdorlarga yetib bordi. Ammo ular Xudoning O‘g‘liga hech qanday xush kelibsiz izhor etmadilar. Ular qo‘rquv ichida, olomonni tarqatib yuborishga umid qilib, Uni qarshilash uchun tashqariga chiqadilar. Yurish zaytun tog‘idan pastga tushish arafasida bo‘lganida, hukmdorlar uni to‘xtatib qoladilar. Ular bu jo‘shqin shodlikning sababini so‘raydilar. Ular: “Bu kim?” deb savol berganlarida, ilhom ruhi bilan to‘lgan shogirdlar bu savolga javob beradilar. Ular balog‘atli ohanglarda Masih haqidagi bashoratlarni takrorlaydilar:

> “Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.

> “Odam sizga aytadi: ilonning boshini ezadigan narsa ayolning zurriyotidir.”

> “Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.

> “Ibrohimdan so‘rang, u sizga aytadi: U — ‘Salim shohi Malkisidq’, Tinchlik Shohidir. Ibtido 14:18.”

> “Jacob will tell you, He is Shiloh of the tribe of Judah.

> “Yoqub sizga aytadi: U Yahudo qabilasidan bo‘lgan Shilohdir.”

> “Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.

> Ishayo sizga shunday deydi: “Immanuil”, “Ajoyib, Maslahatchi, Qudratli Xudo, Abadiy Ota, Tinchlik Shahzodasi”. Ishayo 7:14; 9:6.

> “Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.

> “Yeremiyo sizga Dovudning Novdasi, ‘Egamiz — bizning solihligimiz’, deb aytadi.” Yeremiyo 23:6.

> “Daniel will tell you, He is the Messiah.

> “Doniyor sizga aytadi: U Masihdir.

> “Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.

> “Husha sizga shunday deydi: U ‘lashkarlar Egasi bo‘lgan Xudovanddir; Xudovand Uning yodgor nomidir.’ Hosheya 12:5.”

> “John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.

> “Yahyo Cho‘mdiruvchi sizga shunday deydi: U ‘dunyoning gunohini O‘z zimmasiga olib ketuvchi Xudoning Qo‘zisidir.’ Yuhanno 1:29.

> “The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.

> Ulugʻ Yahova Oʻz taxtidan shunday e’lon qildi: “Bu Mening sevikli Oʻgʻlimdir.” Matto 3:17.

> “We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

> “Biz, Uning shogirdlari, e’lon qilamiz: Bu — Iso, Masih, hayotning Shahzodasi, dunyoning Qutqaruvchisidir.

> “And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.

> “Va zulmat kuchlarining shahzodasi Uni tan olib, shunday deydi: «Sen Kim ekanligingni bilaman, Sen Xudoning Muqaddas Zotisanki». Mark 1:24.” The Desire of Ages, 577–579.

The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.

Masihning Zafarlı Kirishi tarixi Millerchilar davridagi Yarim Tun Faryodi tarixining timsoli edi. Sister White’dan keltirilgan parcha shuni ko‘rsatadiki, kirish boshlanganda xalq Muqaddas Ruhning ilhomi ostiga kirdi, so‘ng Masih to‘xtab, Quddus ustidan yig‘ladi. Shundan keyin U kirishni davom ettirdi va keyin yahudiy rahbarlari tomonidan qarshilandi. Men bu hikoyaning ayrim xususiyatlarini ajratib ko‘rsatmoqchiman, toki Millerchilar tarixida takrorlanadigan yo‘l-belgilarni aniqlash mumkin bo‘lsin. Ammo avval men boshlanish va yakun haqida bir fikrni ta’kidlamoqchiman. Biz hozirgina Sister White’dan iqtibos qilgan narsa bir bobning yakunini ifodalaydi, keyingi bobning ochilishi esa quyidagicha deydi.

> “The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.

> Masihning Quddusga tantanali kirib kelishi Uning osmon bulutlarida qudrat va ulug‘vorlik bilan, farishtalarning tantanasi va muqaddaslarning shodiyonasi orasida kelishining xira bir soyasi edi. O‘shanda Masihning ruhoniylar va farziylarga aytgan quyidagi so‘zlari bajo bo‘ladi: “Endi sizlar: Egamiz nomi bilan kelayotgan barakali bo‘lsin, demaguningizcha, Meni boshqa ko‘rmaysizlar.” Matto 23:39. Zakariyoga bashoratli vahiyda o‘sha so‘nggi tantana kuni ko‘rsatildi; va u, shuningdek, birinchi kelishda Masihni rad etganlarning hukmini ham ko‘rdi: “Ular o‘zlari teshib qo‘ygan Menga qaraydilar, va yolg‘iz o‘g‘li uchun motam tutgandek, Uning uchun motam tutadilar; to‘ng‘ich o‘g‘li uchun achchiq qayg‘uda bo‘lgandek, U uchun achchiq iztirobda bo‘ladilar.” Zakariyo 12:10. Masih shaharni ko‘rib, uning ustidan yig‘laganida, bu manzarani oldindan ko‘rgan edi. U Quddusning vaqtinchalik vayron bo‘lishida Xudoning O‘g‘li qoni uchun aybdor bo‘lgan o‘sha xalqning yakuniy halokatini ko‘rdi.

> “The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.

> Shogirdlar yahudiylarning Masihga bo‘lgan nafratini ko‘rdilar, ammo bu narsa nimaga olib borishini hali ko‘rmagan edilar. Ular Isroilning haqiqiy holatini hali tushunmagan, Quddus ustiga tushishi lozim bo‘lgan jazoning mohiyatini ham anglab yetmagan edilar. Masih buni ularga muhim bir ibratli timsol orqali ochib berdi.

> “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.

> “Quddusga qilingan so‘nggi iltijo behuda bo‘lgan edi. Ruhoniylar va boshliqlar: «Bu kim?» degan savolga javoban olomon tilidan yangragan, o‘tmishdagi bashoratli ovozni eshitdilar, biroq uni Ilohiy ilhomning ovozi sifatida qabul qilmadilar. G‘azab va hayrat ichida ular xalqni jim qildirishga urindilar. Olomon orasida Rim zobitlari ham bor edi, va Uning dushmanlari Iso ustidan ularga isyon rahbari sifatida shikoyat qildilar. Ular Uni ma’badni egallab olish va Quddusda shoh sifatida hukmronlik qilish arafasida deb ko‘rsatdilar.” The Desire of Ages, 580.

The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”

Men e’tibordan chetda qoldirishni istamagan nuqta shuki, Masihning Quddusga tantanali kirishi nafaqat Millerchilar tarixidagi Yarim tun nidosining timsolidir, balki dunyoning oxirini ham ifodalaydi. U Vahiy kitobining yigirmanchi bobidagi ming yillikning boshida Masihning qaytishi bilan, shuningdek ming yillikning oxirida Yangi Quddus bilan birga qaytishi bilan ham bog‘liqdir. U, shuningdek, Uning ikkinchi kelishida fosiqlarning o‘limi va ming yillikning oxirida ularning yakuniy hukmi bilan ham bog‘liqdir. Oxirgi xatboshining boshlanishida shunday deyiladi: “Quddusga qilingan so‘nggi murojaat behuda bo‘lgan edi. Ruhoniylar va boshliqlar o‘tmishdagi bashoratli ovozning aks-sadosini olomonning ‘Bu kim?’ degan savolga javobida eshitdilar, biroq uni Vahiy ilhomining ovozi sifatida qabul qilmadilar.”

The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.

So‘nggi da’vat behuda bo‘ldi va bu da’vat “o‘tmishning payg‘ambarlik ovozi” sifatida ifodalandi. Masihning davridagi olomon o‘zlariga qilingan so‘nggi da’vatni rad etdilar, chunki ular Yeremiyoning eski yo‘llarga qaytish haqidagi maslahatini rad etdilar. Ular, shuningdek, satr ustiga satr metodologiyasini ham qabul qilmadilar, chunki shogirdlar “Bu kim?” degan savolga bir necha guvohlarni bir joyga keltirib, satr ustiga satr, bu yerdan ozgina va u yerdan ozgina tarzida javob bergan edilar.

When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.

Masih Quddusga kirishni boshlaganida, U yo‘l-yo‘lakay to‘xtaydi. Bu voqea shogirdlar Masih minib borishi uchun eshakni olib kelganlarida bashoratning amalga oshishi bilan boshlanadi. U ilgari hech qachon hayvonga minmagan edi, va o‘sha hayvonga ham ilgari hech qachon minilmagan edi. Bu mantiq mo‘‘jizaga ishora qiladi, chunki qaysi hayvon birinchi marta chavandozni qabul qiladi, va ilgari hech qachon minilmagan eshakni boshqarishni kim biladi? Bu Filistlar sandiq bilan birga aravaga nazr qo‘yib, emizikli buzoqlari bor, ilgari hech qachon arava tortmagan ikki sigirni qo‘shganlari, va ular darhol buzoqlarini tashlab, Sandiqni Ibroniylarga qaytarish uchun yo‘lga tushganlari voqeasiga o‘xshaydi. Sandiq Quddus sari yo‘l olmoqda, va Dovud uni nihoyat Quddusga olib kirganida, u Masihning zafarli kirishining timsolini ko‘rsatgan edi.

Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.

Masih eshakka mingach, xalq o‘z kiyimlarini yo‘lga to‘shay boshladi, palma shoxlarini kesib tashlab, shunday nido qildi: “Dovud O‘g‘liga hosanna! Egamiz nomi bilan Keluvchiga baraka bo‘lsin! Oliylarda hosanna.” (Matto 21:9) Yo‘lboshchilar qarshilik ko‘rsatib, Isodan olomonni tinchlantirishni talab qildilar. Ular yo‘lda davom etdilar va Iso Quddus orqali ifodalangan halok bo‘lgan insoniyat uchun yig‘lashga to‘xtadi. So‘ng yurish davom etdi va yo‘lboshchilar yana aralashib, Isoning kim ekanini bilishni talab qildilar. Shunda shogirdlar payg‘ambarlarning satrma-satr guvohligi bilan javob berdilar.

The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.

Hozir ko‘rib chiqayotgan tariximizdan oldin Lazar tiriltirilgan edi; bu o‘n bokira haqidagi masalda tasvirlangan bashoratli chiziqdagi birinchi umidsizlikni belgilaydi, shuningdek, Dovudning Quddusga tantanali kirib borishi chizig‘ida Uzzaning Sandiqka qo‘l tekkizishi ham shunga to‘g‘ri keladi. Birinchi umidsizlik kutish muddati bilan bog‘liqdir, va Masih Lazar kasal ekanini ilk bor eshitganida kechikdi; xuddi shuningdek, Dovud ham keyinroq uni olib kelguniga qadar Uzza o‘lgan joyda Sandiqni qoldirib, kechikdi. Lazar o‘ldi va shundan so‘ng tiriltirildi. Shundan keyin Lazar Isoning ustiga mingan eshakni Quddusga boshlab kirgan kishidir.

In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.

Milleriylar tarixida ikkinchi farishta 1844-yil 19-aprelda, kutish davrining boshlanishini belgilagan birinchi umidsizlik paytida keldi. Shundan keyin Samuel Snou Yarim tun faryodi xabarini izchil ravishda rivojlantira boshladi. O‘sha xabarning bosqichma-bosqich rivojlanishi Masihning Quddusga kirishi orqali ifodalanadi. Snouning ishining rivojlanishi, shuningdek, Ahd sandig‘ining filistiylardan aravaga, Uzzahga va nihoyat Quddusga qadar bo‘lgan yurishlarida ham ifodalanadi.

The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.

Kirish, rahbarlar Masihga olomonni jim qilishni buyurganlarida, xalqning boshidagi e’loni bilan boshlanadi; undan keyin Masihning yig‘lashi keladi; so‘ng esa o‘jar rahbarlar Masihning kim ekanini so‘raganlarida, shogirdlarning e’loni keladi. O‘jar rahbarlarning birinchi javobini yuzaga keltirgan xalq orasidagi ilhomning namoyon bo‘lishi, shogirdlar o‘tmishdan kelgan ko‘plab bashoratli guvohlarni “satr ustiga satr” keltirganlarida, yana takrorlanadi. O‘sha kuni quyosh botganida, qadimgi Isroil Xudodan ajratildi.

In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.

O‘sha tarixda bizga shunday ma’lum qilinadiki, shogirdlar “Quddus ustiga tushadigan qasosni anglamagan edilar.” “Quddus ustiga tushadigan” o‘sha “qasos” shogirdlarga “muhim bir ibratli saboq” orqali tasvirlab berilgan edi. O‘sha muhim ibratli saboq anjir daraxtining la’natlanishi edi. Shogirdlar hali tushunib yetmagan Quddusning vayron qilinishi anjir daraxtining la’natlanishi orqali, shuningdek Masihning bundan avval anjir daraxti haqida o‘rgatgan masali orqali ham tasvirlab berilgan edi.

> “The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.

> “Bu ogohlantirish barcha zamonlar uchundir. Masihning O‘z qudrati bilan yaratgan daraxtni la’natlagani barcha jamoatlar va barcha masihiylar uchun ogohlantirish bo‘lib turadi. Hech kim boshqalarga xizmat qilmasdan turib Xudoning qonuniga muvofiq yashay olmaydi. Ammo Masihning rahmdil, xudbinlikdan holi hayotini amalda yashamaydiganlar ko‘pdir. O‘zlarini a’lo darajadagi masihiylar deb hisoblaydigan ayrimlar Xudoga xizmat nima ekanini tushunmaydilar. Ular o‘zlarini mamnun qilishni rejalashtiradilar va shuni o‘rganadilar. Ular faqat o‘zlariga taalluqli narsalarga qarab ish tutadilar. Vaqt ular uchun faqat o‘zlari uchun biror narsa to‘plashlari mumkin bo‘lgan darajadagina qadrli bo‘ladi. Hayotning barcha ishlarida ularning maqsadi shudir. Ular boshqalar uchun emas, balki o‘zlari uchun xizmat qiladilar. Xudo ularni xudbinlikdan holi xizmat ado etilishi lozim bo‘lgan dunyoda yashash uchun yaratdi. U ularni har qanday imkoniyatda o‘z yaqinlariga yordam berishlari uchun belgiladi. Ammo ularning “meni” shu qadar ulkanki, ular boshqa hech narsani ko‘ra olmaydilar. Ular insoniyat bilan aloqada emaslar. Shu tariqa o‘zi uchun yashaydiganlar har qanday da’voni qilgan-u, ammo mevasiz bo‘lgan anjir daraxtiga o‘xshaydilar. Ular tavba va imonsiz holda ibodatning tashqi shakllariga rioya qiladilar. E’tirofda ular Xudoning qonunini ulug‘laydilar, ammo itoat yo‘q. Ular aytadilar, lekin qilmaydilar. Anjir daraxti ustidan aytilgan hukmda Masih bunday behuda riyokorlik Uning nazarida naqadar jirkanch ekanini ko‘rsatadi. U oshkora gunohkor, Xudoga xizmat qilishni da’vo qilib, ammo Uning ulug‘vorligi uchun meva keltirmaydigan kishidan ko‘ra kamroq aybdor ekanini e’lon qiladi.”

> “The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.

> “Masihning Quddusga tashrifidan oldin aytilgan anjir daraxti haqidagi masal Uning mevasiz daraxtni la’natlash orqali bergan sabog‘i bilan bevosita bog‘liq edi.” The Desire of Ages, 584.

After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.

Rahbarlar bilan bo‘lgan so‘nggi qarama-qarshilikdan keyin, Iso tun bo‘yi ibodat qilish uchun chetga chiqdi, so‘ng ertalab anjir daraxti yonidan o‘tayotib, uni la’natladi.

> “It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.

> “Pishgan anjirlar mavsumi emas edi, faqat ayrim joylar bundan mustasno; va Quddus atrofidagi yuksakliklar haqida chinakamiga: «Anjirlar vaqti hali kelmagan edi», deb aytish mumkin edi. Ammo Iso kelgan bog‘da bir daraxt boshqalarining barchasidan ilgarilab ketgandek ko‘rinar edi. U allaqachon barglarga burkangan edi. Anjir daraxtining tabiati shundayki, barglari yozilishidan oldin o‘sayotgan mevasi ko‘rinadi. Shuning uchun to‘la barg yozgan bu daraxt yaxshi rivojlangan meva va’da qilayotgandek edi. Ammo uning ko‘rinishi aldamchi edi. Iso uning shoxlarini, eng quyi butog‘idan tortib eng yuqori novdasigacha, sinchiklab ko‘zdan kechirib, «barglardan boshqa hech narsa» topmadi. U dabdabali barglardan iborat bir uyum edi, bundan ortig‘i yo‘q.”

> “Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’

> Masih unga qarshi qurituvchi bir la’nat aytdi. “Bundan keyin to abad hech kim sendan meva yemasın”, dedi U. Ertasi kuni ertalab, Najotkor bilan Uning shogirdlari yana shaharga yo‘l olganlarida, qurib qolgan shoxlar va osilib qolgan barglar ularning e’tiborini tortdi. “Ustoz,” dedi Butrus, “qarang, Siz la’natlagan anjir daraxti qurib qolibdi.”

> “Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.

> “Masihning anjir daraxtini la’natlashi shogirdlarni hayratga soldi. Bu ularga Uning yo‘llari va ishlari kabi emasdek tuyuldi. Ko‘p bor ular Uning: U dunyoni hukm qilish uchun emas, balki dunyo U orqali najot topishi uchun kelganini aytganini eshitgan edilar. Ular Uning quyidagi so‘zlarini esladilar: ‘Inson O‘g‘li insonlarning jonlarini halok qilish uchun emas, balki ularni saqlab qolish uchun kelgandir.’ Luqo 9:56. Uning ajoyib ishlari vayron qilish uchun emas, balki tiklash uchun qilingan edi. Shogirdlar Uni faqat Tiklovchi, Shifokor sifatida bilgan edilar. Bu ish yakka holda turardi. Uning maqsadi nima edi? deb so‘radilar.”

> “God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.

> Xudo “rahm-shafqatdan zavq oladi”. “Men tirik ekanman, — deydi Egamiz Rabbiy, — fosiqning o‘limidan mamnun emasman.” Mixo 7:18; Hizqiyol 33:11. Halokat keltirish ishi va hukmni e’lon qilish U uchun “g‘alati ish”dir. Ishayo 28:21. Ammo rahm-shafqat va sevgi ila U kelajak ustidan pardani ko‘taradi va insonlarga gunoh yo‘lining oqibatlarini ochib beradi.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.

> “Anjir daraxtining la’natlanishi amalda ko‘rsatilgan bir masal edi. O‘zining soxta yaproqlari bilan Masihning ayni huzurida ko‘z-ko‘z qilingan o‘sha hosilsiz daraxt yahudiy xalqining timsoli edi. Najotkor O‘z shogirdlariga Isroilning halokatining sababi va muqarrarligini ravshan qilib ko‘rsatishni istadi. Shu maqsadda U daraxtga axloqiy sifatlar baxsh etdi va uni ilohiy haqiqatning sharhlovchisiga aylantirdi. Yahudiylar boshqa barcha xalqlardan alohida ajralib turar, Xudoga sadoqat da’vo qilar edilar. Ular Uning tomonidan alohida marhamat topgan edilar va o‘zlarini boshqa har qanday xalqdan ko‘ra solihroq deb bilardilar. Ammo ular dunyo muhabbati va foyda orttirish hirsidan buzilgan edilar. Ular o‘z bilimlari bilan maqtanar edilar, biroq Xudoning talablaridan bexabar edilar va ikkiyuzlamachilikka to‘la edilar. Hosilsiz daraxt kabi, ular o‘zlarining soxta shoxlarini baland ko‘targan, ko‘rinishda yashnab turgan va ko‘zga go‘zal ko‘ringan, ammo ‘barglardan boshqa hech narsa’ bermagan edilar. Yahudiy dini, o‘zining muhtasham ma’badi, muqaddas qurbongohlari, mitra kiygan ruhoniylari va ta’sirli marosimlari bilan, tashqi ko‘rinishda, albatta, go‘zal edi, ammo kamtarlik, muhabbat va xayrixohlik unda yo‘q edi.” “The Desire of Ages”, 581, 582.

We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”

Biz javob berish jarayonida bo‘lgan ikki savolni o‘rtaga tashlashdan boshladik. Bu savollar shunday edi: “Nega tiriklarning hukmi 9/11 da boshlandi? Tiriklarning Muqaddas Kitobga ko‘ra hukmi nima?”

The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.

Hozirgina bayon etgan bir necha satr bashorat tiriklarning hukmiga oid Muqaddas Kitobiy guvohliklardir. Ushbu bashorat satrlari hukmning shunchaki “A, B, C”lari bilangina emas, balki bundan ancha kengroq masalalar bilan bog‘liqdir, biroq biz avvalo 9/11 va tiriklarning hukmiga doir savollarga javob bermoqdamiz.

> “‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.

> “‘Men ko‘rdim’, — deydi payg‘ambar Doniyor, — ‘to taxtlar qo‘yilgunga qadar, va Qadimiy Kunlar Egasi o‘tirdi: Uning libosi qordek oq edi, boshining sochi esa toza yungdek edi; Uning taxti olov alangasi, g‘ildiraklari esa yonayotgan olov edi. Uning huzuridan olovli daryo chiqib, oqib kelar edi: ming-minglar Unga xizmat qilar edi, va o‘n ming karra o‘n minglar Uning oldida turar edi: hukm o‘rnatildi, va kitoblar ochildi.’ Doniyor 7:9, 10, R.V.”

> “Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.

> “Shunday qilib, payg‘ambar vahiyida buyuk va tantanali kun namoyon etildi; o‘sha kunda insonlarning fe’l-atvori va hayoti butun yer yuzining Hakamining huzurida ko‘rib chiqiladi va har bir insonga ‘o‘z ishlariga yarasha’ mukofot qaytariladi. Qadimiy Kunlar — Ota Xudodir. Zaburchi shunday deydi: ‘Tog‘lar bunyod etilishidan oldin, Sen yeru olamni yaratmasingdan burun ham, abadul-abad Sen Xudodirsan.’ Zabur 90:2. Borliqning manbai va barcha qonunning bulog‘i bo‘lgan Zot hukmda raislik qilur. Muqaddas farishtalar esa xizmatkorlar va guvohlar sifatida, soni ‘o‘n ming karra o‘n minglar va ming-minglar’ bo‘lib, bu buyuk mahkamada hozir bo‘ladilar.”

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.

> “Va mana, osmon bulutlari bilan Inson O‘g‘liga o‘xshash Zot kelib, Qadimiy Kunlar Egasi huzuriga yetib keldi, va Uni Uning huzuriga olib kelishdi. Unga hukmronlik, shon-shuhrat va shohlik berildi, toki barcha xalqlar, elatlar va tillar Unga xizmat qilsinlar: Uning hukmronligi abadulabad hukmronlikdir, u o‘tib ketmaydi.” Doniyor 7:13, 14. Bu yerda tasvirlangan Masihning kelishi Uning yerga ikkinchi bor kelishidir emas. U osmonda Qadimiy Kunlar Egasi huzuriga hukmronlik, shon-shuhrat va shohlikni qabul qilish uchun keladi; bular Unga Vositachi sifatidagi xizmatining oxirida beriladi. Bashoratda 1844-yilda 2300 kunning tugashida sodir bo‘lishi oldindan aytilgan narsa aynan shu kelish bo‘lib, Uning yerga ikkinchi bor kelishi emas edi. Samoviy farishtalar hamrohligida buyuk Oliy Ruhoniyimiz eng muqaddas joyga kiradi va u yerda inson manfaati yo‘lida O‘z xizmatining so‘nggi amallarini bajarish uchun — tergov hukmi ishini ado etish va uning ne’matlaridan bahramand bo‘lishga haqli ekani ko‘rsatilganlarning barchasi uchun kafforat qilish uchun — Xudoning huzurida zohir bo‘ladi.

> “In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.

> “Timsoliy xizmatda faqat gunohlarini e’tirof va tavba bilan Xudo huzuriga olib kelgan, hamda gunoh qurbonligining qoni orqali gunohlari muqaddas maskanga ko‘chirilgan kishilargina Poklanish kuni xizmatida ishtirok etar edilar. Shunday qilib, yakuniy poklanish va tergov hukmining buyuk kunida ko‘rib chiqiladigan yagona ishlar — Xudoning nomini tutgan xalqining ishlaridir. Fosiqlar ustidan hukm esa alohida va mustaqil ish bo‘lib, keyinroq bir davrda amalga oshadi. “Hukm Xudoning xonadonidan boshlanishi kerak; agar avval bizdan boshlansa, Xushxabarga itoat etmaydiganlarning oxiri nima bo‘lur?” 1 Butrus 4:17.”

> “The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.

> “Osmondagi qayd daftarlari, ularda insonlarning ismlari va amallari ro‘yxatga olingan bo‘lib, hukm qarorlarini belgilab beradi. Doniyor payg‘ambar shunday deydi: ‘Hukm o‘rnatildi, va kitoblar ochildi.’ Xuddi shu manzarani tasvirlar ekan, vahiy ko‘ruvchi yana qo‘shimcha qiladi: ‘Yana bir kitob ochildi; u hayot kitobidir; va o‘liklar kitoblarda yozilgan narsalarga ko‘ra, o‘z amallariga binoan hukm qilindilar.’ Vahiy 20:12.”

> “The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.

> “Hayot kitobida Xudoning xizmatiga qachonlardir kirgan barcha kishilarning nomlari yozilgandir. Iso O‘z shogirdlariga shunday degan edi: ‘Nomlaringiz osmonda yozilganidan quvoninglar.’ Luqo 10:20. Pavlus o‘zining sodiq hamkorlari haqida, ‘nomlari hayot kitobida yozilgan’ deb aytadi. Filippiliklarga 4:3. Doniyor esa, ‘hech qachon bo‘lmagan darajadagi musibat vaqti’ga nazar tashlab, Xudoning xalqi qutqarilishini, ya’ni ‘kitobda yozilgan holda topilgan har bir kishi’ najot topishini e’lon qiladi. Doniyor 12:1; Vahiy 21:27. Vahiy oluvchi esa Xudoning shahriga faqat nomlari ‘Qo‘zining hayot kitobida yozilgan’ kishilargina kirishini aytadi.”

> “‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.

> “‘Eslatma kitobi’ Xudo huzurida yozib boriladi; unda ‘Egamizdan qo‘rqqanlar va Uning nomi haqida o‘ylaganlar’ning yaxshi ishlari qayd etilgan. Malaki 3:16. Ularning imonli so‘zlari, sevgi ila qilgan amallari osmonda ro‘yxatga olinadi. Naximiyo bu haqda shunday deya ishora qiladi: ‘Meni esla, ey Xudoyim, … va Xudoyimning uyi uchun qilgan yaxshi ishlarimni o‘chirib tashlama.’ Naximiyo 13:14. Xudoning eslatma kitobida har bir solih amal abadiylashtiriladi. U yerda qarshilik ko‘rsatilgan har bir vasvasa, yengilgan har bir yovuzlik, aytilgan har bir muloyim hamdardlik so‘zi sadoqat bilan qayd etiladi. Va Masih uchun qilingan har bir fidoyilik, boshdan kechirilgan har bir azob-uqubat va g‘am ham yozib qo‘yiladi. Zaburchi shunday deydi: ‘Sarson yurishlarimni Sen sanab turursan; ko‘z yoshlarimni O‘z idishingga solgin: ular Sening kitobingda emasmi?’ Zabur 56:8.”

> “There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.

> “Shuningdek, insonlarning gunohlari haqida ham yozuv bor. ‘Chunki Xudo har bir ishni, har bir yashirin narsani, xoh u yaxshi bo‘lsin, xoh yomon bo‘lsin, hukmga olib keladi.’ ‘Odamlar aytadigan har bir behuda so‘z uchun hukm kunida hisob beradilar.’ Najotkor shunday deydi: ‘So‘zlaring bilan oqlanasan, va so‘zlaring bilan mahkum qilinasan.’ Voiz 12:14; Matto 12:36, 37. Yashirin niyatlar va sabablar xatosiz yozuvda namoyon bo‘ladi; chunki Xudo ‘zulmatning yashirin narsalarini yorug‘likka chiqaradi va yuraklarning maslahatlarini oshkor qiladi.’ 1 Korinfliklarga 4:5. ‘Mana, bu Mening oldimda yozib qo‘yilgandir, … sizlarning gunohlaringiz va ota-bobolaringizning gunohlari birga, deydi Egamiz.’ Ishayo 65:6, 7.”

> “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.

> “Har bir insonning ishi Xudo huzurida ko‘rib chiqiladi va sadoqat yoki nosadoqat uchun qayd etiladi. Osmon daftarlarida har bir ismning ro‘parasiga dahshatli aniqlik bilan har bir noto‘g‘ri so‘z, har bir xudbinona amal, bajarilmagan har bir burch va har bir yashirin gunoh, har qanday makkorona ikkiyuzlamachilik bilan birga yozib qo‘yiladi. Osmondan yuborilgan, ammo e’tiborsiz qoldirilgan ogohlantirishlar yoki tanbehlar, behuda sarflangan daqiqalar, foydalanilmagan imkoniyatlar, yaxshilik yoki yomonlik uchun ko‘rsatilgan ta’sir va uning uzoqqa cho‘ziladigan natijalari — bularning barchasi yozib boruvchi farishta tomonidan qayd etiladi.

> “The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.

> “Xudoning qonuni — qiyomatda insonlarning fe’l-atvori va hayoti sinovdan o‘tkaziladigan mezondir. Dono kishi shunday deydi: ‘Xudodan qo‘rq va Uning amrlarini saqla; chunki bu — insonning butun burchidir. Zero Xudo har bir ishni hukmga keltiradi.’ Voiz 12:13, 14. Havoriy Yoqub o‘z birodarlarini shunday ogohlantiradi: ‘Shunday gapiringlar va shunday qilinglarki, go‘yo sizlar ozodlik qonuni bilan hukm qilinadiganlardek.’ Yoqub 2:12.”

> “Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.

> Hukmda “munosib deb topilganlar” solihlarning tirilishida ulushga ega bo‘ladilar. Iso shunday dedi: “O‘sha olamga va o‘liklar orasidan tirilishga erishishga munosib deb topilganlar, … farishtalarga tengdirlar; va tirilish farzandlari bo‘lganlari uchun Xudoning farzandlaridirlar.” Luqo 20:35, 36. Va yana U shunday e’lon qiladi: “yaxshilik qilganlar” “hayot tirilishiga” chiqadilar. Yuhanno 5:29. Solih o‘liklar “hayot tirilishiga” munosib deb topiladigan hukmdan keyingina tiriltiriladilar. Binobarin, ularning yozuvlari tekshirilib, ishlari hal etiladigan paytda ular sud majlisida shaxsan hozir bo‘lmaydilar.

> “Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.

> “Iso ularning himoyachisi sifatida namoyon bo‘ladi, ular nomidan Xudo huzurida iltijo qiladi. ‘Agar kimdir gunoh qilsa, Otaning huzurida bizning Himoyachimiz bor, U — solih Iso Masihdir.’ 1 Yuhanno 2:1. ‘Chunki Masih qo‘l bilan yasalgan, haqiqiyning timsoli bo‘lgan muqaddas joylarga kirmadi, balki osmonning o‘ziga kirdi, endi biz uchun Xudoning huzurida ko‘rinmoq uchun.’ ‘Shuning uchun ham U orqali Xudoning oldiga keladiganlarni tamomila najot berishga qodirdir, chunki U ular uchun shafoat qilish maqsadida hamisha tirikdir.’ Ibroniylarga 9:24; 7:25.”

> “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.

> “Hisob-kitob daftarlar hukmda ochilganda, Isoga imon keltirgan barcha kishilarning hayotlari Xudo oldida ko‘rib chiqiladi. Yer yuzida dastlab yashaganlardan boshlab, bizning Himoyachimiz har bir ketma-ket avlodning ishini taqdim etadi va tiriklar bilan yakunlaydi. Har bir ism tilga olinadi, har bir ish sinchiklab tekshiriladi. Ba’zi ismlar qabul qilinadi, ba’zi ismlar rad etiladi. Agar kimningdir gunohlari hisob-kitob daftarlarida qolgan bo‘lsa, ya’ni ulardan tavba qilinmagan va ular kechirilmagan bo‘lsa, ularning ismlari hayot kitobidan o‘chirib tashlanadi, va ularning yaxshi ishlari haqidagi qaydlar Xudoning esdalik kitobidan yo‘q qilinadi. Rabbiy Musoga shunday degan edi: ‘Kim Menga qarshi gunoh qilgan bo‘lsa, o‘shani O‘z kitobimdan o‘chiraman.’ Chiqish 32:33. Va Hizqiyol payg‘ambar shunday deydi: ‘Agar solih kishi o‘zining solihligidan yuz o‘girib, nohaqlik qilsa, ... u qilgan barcha solih ishlari esga olinmaydi.’ Hizqiyol 18:24.” Buyuk kurash, 479–483.

We will continue this study and answer the questions raised in the next article of this series.

Biz ushbu tadqiqotni davom ettiramiz va ko‘tarilgan savollarga ushbu turkumning navbatdagi maqolasida javob beramiz.

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