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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Eight

Yoel Kitobi va Laodikiyadagi Yettinchi kun Adventistlar Jamoati — Yigirma sakkizinchi mavzu

Number Twenty-Eight

Yigirma sakkizinchi raqam

Author

Jeff Pippenger

Published

January 14, 2026

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We are identifying the twelve Messianic fulfillments in the book of Matthew, and aligning them with the waymarks of the one hundred and forty-four thousand. We have identified the birth of Christ, as the waymark of the time of the end, which begins every reformatory movement. The birth of Christ aligns with 1989, the time of the end for the one hundred and forty-four thousand. That waymark is always followed by a waymark where the message is put into the public arena, so the public can thereafter be held accountable.

Biz Matto kitobidagi Masihga oid o‘n ikki bajo bo‘lishni aniqlab, ularni yuz qirq to‘rt mingning yo‘l belgilari bilan muvofiqlashtirmoqdamiz. Biz Masihning tug‘ilishini har bir islohot harakatini boshlab beradigan oxirzamonnning yo‘l belgisi sifatida aniqladik. Masihning tug‘ilishi yuz qirq to‘rt ming uchun oxirzamon bo‘lgan 1989 yilga muvofiq keladi. Bu yo‘l belgisi doimo xabar ommaviy maydonga olib chiqiladigan yo‘l belgisi bilan davom etadi, shundan so‘ng jamoatchilik javobgarlikka tortilishi mumkin bo‘ladi.

The second Messianic fulfillment was Christ’s parable teaching, which defines the methodology that is used to present the message that is formalized after the time of the end, when an increase of knowledge leads to a message for that peculiar generation. It was 1831 for the Millerites and 1996 for the movement of the one hundred and forty-four thousand. After the message is placed into the public domain, it is then empowered by a fulfillment of prophecy that marks the beginning of the testing process. That empowerment was August 11, 1840 for the Millerites and 9/11 for the one hundred and forty-four thousand.

Masihiyga oid ikkinchi bajo keltirilish Masihning masallar orqali ta’lim berishi bo‘lib, u oxirzamondan keyin rasmiylashtiriladigan xabarni taqdim etishda qo‘llaniladigan uslubiyatni belgilaydi; o‘sha paytda bilimning ortishi o‘sha o‘ziga xos avlod uchun mo‘ljallangan xabarga olib keladi. Bu Millerchilar uchun 1831 yil, yuz qirq to‘rt minglar harakati uchun esa 1996 yil edi. Xabar ommaviy maydonga qo‘yilgandan so‘ng, u sinov jarayonining boshlanishini belgilaydigan bashoratning bajo keltirilishi orqali quvvatlantiriladi. Bu quvvatlantirish Millerchilar uchun 1840 yil 11-avgust, yuz qirq to‘rt minglar uchun esa 9/11 edi.

## The Third Messianic Waymark is the Messengers of 9/11

Uchinchi Masihiy yo‘l belgisi — 9/11 xabarchilaridir

> And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. Matthew 2:23.

> U kelib, Nazaret deb atalgan shaharda yashadi; toki payg‘ambarlar orqali aytilgan: “U Nazaretlik deb ataladi”, degan so‘z bajo bo‘lsin. Matto 2:23.

## Prediction

Bashorat

> And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots. Isaiah 11:1, Judges 13.

> Yessayning poyasidan bir novda chiqadi, uning ildizlaridan esa bir Shoh o‘sib chiqadi. Ishayo 11:1, Hakamlar 13.

The root of the Hebrew word translated as “Branch,” is Netzer, which is also the root of Nazareth. The Branch comes from the slums of Nazareth.

“Ildiz” deb tarjima qilingan ibroniycha so‘zning ildizi Netzer bo‘lib, u Nosiraning ham ildizidir. Ildiz Nosiraning xaroba mahallalaridan chiqadi.

> “The Lord will call young men from the humble walks of life into his service, just as he did when living in person on this earth. He passed by the learned rabbis, to choose as his first disciples humble, unlearned fishermen. He has workers whom he will call forth from poverty and obscurity. Engaged in the common duties of life, and clothed with coarse raiment, they are looked upon by men as of little worth. But they will become precious jewels, to shine brightly for the Lord. ‘They shall be mine, saith the Lord of hosts, in that day when I make up my jewels.’” Review and Herald, May 5, 1903.

> “Rabbiy bu dunyoda shaxsan yashaganida qilganidek, kamtarona hayot yo‘lidan bo‘lgan yosh erkaklarni O‘z xizmatiga chorlaydi. U ilk shogirdlari sifatida kamtar, ilmsiz baliqchilarni tanlash uchun olim ravvinlarni chetlab o‘tdi. U qashshoqlik va noma’lumlik ichidan chaqirib chiqaradigan ishchilarga egadir. Hayotning odatiy vazifalari bilan band bo‘lgan va dag‘al kiyimlarga burkangan bu kishilar odamlar nazarida arzimas hisoblanadilar. Ammo ular Rabbiy uchun yorqin porlaydigan qimmatbaho javohirlarga aylanadilar. ‘Ular Mening bo‘lurlar, deydi lashkarlar Egasi bo‘lgan Egamiz, Men O‘z javohirlarimni to‘playdigan o‘sha kunda.’” Review and Herald, May 5, 1903.

The authority of the Holy Spirit, the authority of Sister White and the inspired endorsement of Jones and Waggoner were rejected in 1888, as Korah had done with the authority of Moses.

Muqaddas Ruhning hokimiyati, Opa Uaytning hokimiyati hamda Jons va Vaggonerning ilhomlangan ma’qullovi 1888-yilda, Qorah Musoning hokimiyatini rad etganidek, rad etildi.

> “Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.” The Great Controversy, 606.

> “Shunday qilib, uchinchi farishtaning xabari e’lon qilinadi. U eng buyuk qudrat bilan beriladigan vaqt kelganda, Rabbiy O‘z xizmatiga o‘zlarini bag‘ishlaganlarning ongini boshqarib, kamtarona vositalar orqali ish olib boradi. Xizmatchilar adabiy muassasalarning ta’limi bilan emas, balki Uning Ruhining moylanishi bilan malakali qilinadi. Imon va ibodat odamlari muqaddas g‘ayrat bilan oldinga chiqishga, Xudo ularga beradigan so‘zlarni e’lon qilishga majbur bo‘ladilar. Bobilning gunohlari ochib tashlanadi. Jamoat marosimlarini fuqaroviy hokimiyat orqali majburan joriy etishning dahshatli oqibatlari, spiritizmning bostirib kirishi, papalik hokimiyatining yashirin, ammo tez sur’atdagi taraqqiyoti — bularning hammasi fosh etiladi. Ana shu tantanavor ogohlantirishlar orqali xalq junbushga keladi. Minglab va yana minglab kishilar bunday so‘zlarni hech qachon eshitmagan bo‘lsalar-da, quloq tutadilar. Ular hayrat ichida Bobilning jamoat ekani, o‘z xatolari va gunohlari tufayli, osmondan unga yuborilgan haqiqatni rad etgani sababli qulagani haqidagi guvohlikni eshitadilar. Xalq shoshilinch savol bilan o‘zlarining avvalgi ustozlari oldiga borib: Bu narsalar shundaymi? — deb so‘raganlarida, xizmatkorlar afsonalarni taqdim etadilar, ularning qo‘rquvlarini bosish va uyg‘ongan vijdonni tinchlantirish uchun yoqimli narsalarni bashorat qiladilar. Ammo ko‘plar odamlarning shunchaki hokimiyati bilan qanoatlanishni rad etib, ochiq-oydin “Rabbiy shunday deydi”ni talab qilganlari sababli, mashhur ruhoniylar, qadimdagi farziylarga o‘xshab, o‘z hokimiyatlari shubha ostiga qo‘yilgani uchun g‘azabga to‘lib, bu xabarni Shaytondan deb qoralaydilar hamda gunohni sevuvchi olomonni uni e’lon qilayotganlarni haqorat qilish va ta’qib etishga gijgijlaydilar.” Buyuk kurash, 606.

The stammering lips from the slums of Nazareth arrived at the “debate” of Isaiah twenty-seven.

Nazaret xarobalaridan chiqqan duduqlanuvchi lablar Ishayo yigirma yettinchi bobdagi “munozara”ga yetib keldi.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. Isaiah 27:8.

> U unib chiqqanida, Sen u bilan o‘lchov ila bahslashursan; sharq shamoli kuni U o‘zining qattiq shamolini to‘xtatadi. Ishayo 27:8.

The “east wind” of Islam, represented as “the third woe,” and also “the angering of the nations” was released and immediately restrained on 9/11.

Islomning “sharq shamoli”, “uchinchi voy” sifatida, shuningdek “xalqlarning g‘azabga keltirilishi” sifatida ifodalangan narsa, 11-sentabrda qo‘yib yuborildi va darhol tiyib qo‘yildi.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “O‘sha paytda, najot ishi yakuniga yetib borayotgan bir vaqtda, yer yuziga kulfat kelmoqda bo‘ladi, va xalqlar g‘azablangan bo‘ladi, biroq uchinchi farishtaning ishiga to‘sqinlik qilmasligi uchun tiyib turiladi. O‘sha paytda «so‘nggi yomg‘ir», ya’ni Rabbiyning huzuridan keladigan tetiklanish keladi; u uchinchi farishtaning baland ovoziga qudrat berish va muqaddaslarni yetti oxirgi ofat to‘kiladigan davrda sobit turishga tayyorlash uchundir.” Early Writings, 85.

Moses, Ellen White, A. T. Jones and E. J. Waggoner then took their position at 9/11 as the watchmen of Habakkuk chapter two, who asked what they will say during Isaiah’s “debate,” that begins when the east wind arrives. Isaiah says the “debate” is what purges the sins from God’s people.

So‘ngra Muso, Ellen White, A. T. Jones va E. J. Waggoner Xabaqquq kitobining ikkinchi bobidagi soqchilar sifatida 9/11 dagi o‘z mavqelarini egalladilar; ular sharq shamoli yetib kelganda boshlanadigan Ishayoning “bahsi” chog‘ida nima deyishlarini so‘radilar. Ishayo aytadiki, o‘sha “bahs” Xudoning xalqidan gunohlarni poklaydigan narsadir.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

> U otilib chiqqanida, Sen u bilan o‘lchov ila bahslashursan; sharq shamoli kunida U O‘zining qattiq shamolini tiyib turar. Shuning uchun Yoqubning gunohi shu orqali poklanur; uning gunohini yo‘qotishning barcha mevasi shudir: u qurbongohning barcha toshlarini parchalab tashlangan ohaktoshlar kabi qilganida, muqaddas daraxtzorlar va but-sanamlari tik turmas. Ishayo 27:8, 9.

The “debate” over the latter rain being measured at 9/11, when Islam was released and then restrained, is how Jacob’s iniquities are removed, thus turning Jacob into Israel. The biblical transition of Jacob, a covenant representative man, unto Israel is identifying 1856, when the Philadelphian Millerite movement, became the Laodicean Millerite movement, that seven years later would become the Laodicean Seventh-day Adventist church. That transition in Millerite history identifies a waymark in the history of the one hundred and forty-four thousand when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. That transition point is when Jacob, meaning the supplanter, changes unto Israel, meaning the overcomer.

Islom qo‘yib yuborilib, so‘ngra jilovlangan paytda 9/11da o‘lchangan keyingi yomg‘ir haqidagi “bahs” — Yoqubning gunohlari qanday olib tashlanishini va shu tariqa Yoqubning Isroilga aylanishini anglatadi. Ahdning vakillik qiluvchi odami bo‘lgan Yoqubning Isroilga o‘tishi haqidagi Muqaddas Kitobiy o‘tish 1856 yilni ko‘rsatadi; o‘sha vaqtda Filadelfiyalik Milleriylar harakati Laodikiyalik Milleriylar harakatiga aylandi va yetti yil o‘tgach Laodikiyalik Yettinchi kun Adventistlari jamoatiga aylandi. Milleriylar tarixidagi o‘sha o‘tish bir yuz qirq to‘rt mingning tarixidagi bir yo‘l-belgini aniqlab beradi; o‘sha paytda bir yuz qirq to‘rt mingning Laodikiyalik harakati bir yuz qirq to‘rt mingning Filadelfiyalik harakatiga aylanadi. O‘sha o‘tish nuqtasi — “siqib chiqaruvchi” ma’nosini anglatadigan Yoqubning “g‘olib” ma’nosini anglatadigan Isroilga aylanishi sodir bo‘ladigan paytdir.

The “debate” purges Jacob’s iniquities and he becomes Israel the overcomer. Those represented as Israel overcome by the blood of the Word and the word of their testimony.

“Bahs” Yoqubning gunohlarini poklaydi va u g‘olib bo‘lgan Isroilga aylanadi. Isroil sifatida tasvirlanganlar Kalomning qoni va o‘z guvohliklarining so‘zi orqali g‘alaba qozonadilar.

> And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

> Ular Uni Qo‘zining qoni va o‘z shahodatlarining kalomi bilan yengdilar; ular hatto o‘limgacha ham o‘z jonlarini aziz ko‘rmadilar. Vahiy 12:11.

The “word of their testimony” is the message that Habakkuk’s watchman asked to understand. It represents their sanctification and the blood of the Lamb, their justification.

“Ularning shahodatining kalomi” — Habakkukning soqchisi tushunishni so‘ragan xabardir. Bu ularning muqaddas qilinishini va Qo‘zining qonini, ya’ni ularning oqlanishini ifodalaydi.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Men qo‘riqlash joyimda turaman, minoraga chiqib turaman va U menga nima deyishini, tanbeh topganimda esa nima deb javob berishimni kuzatib turaman. Habakkuk 2:1.

The word “reproved” means “argued with,” and represents Isaiah’s “debate” that removes Jacob’s sins. The watchman in Habakkuk wants to know what his testimony is to be, and he is informed that Habakkuk’s tables are the message that would allow those who wished to read to run through the Scriptures and find the message of justification by faith. Habakkuk two clearly identifies the watchman at the end of the first four verses, as being in the class who are justified by faith.

“Tanbeh berdi” degan so‘z “bahslashdi” degan ma’noni anglatadi va Yoqubning gunohlarini olib tashlaydigan Ishayoning “munozarasi”ni ifodalaydi. Habakkukdagi soqchi o‘zining guvohligi nima bo‘lishini bilishni istaydi va unga Habakkukning lavhalari o‘qishni istaganlarga Muqaddas Yozuvlar bo‘ylab yugurib o‘tib, imon orqali oqlanish xabarini topishga imkon beradigan xabar ekani bildiriladi. Habakkuk ikkinchi bob dastlabki to‘rt oyatning oxirida soqchini imon orqali oqlanganlar toifasiga mansub ekanini aniq ko‘rsatadi.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Mana, kibrga ko‘tarilgan uning joni uning ichida to‘g‘ri emas; ammo solih o‘z imoni bilan yashaydi. Habakkuk 2:4.

The message upon those two tables are the old paths of Jeremiah. But when Jeremiah’s watchman sounded the trumpet, the class of rebels, whose souls are lifted up, refused to hear. They were the same class in the previous verse, who refused to walk in the old paths in order to find the rest and refreshing.

O‘sha ikki lavha ustidagi xabar — Yeremiyoning qadimiy yo‘llaridir. Ammo Yeremiyoning qo‘riqchisi karnay chalganida, ruhi mag‘rurlik bilan ko‘tarilgan isyonchilar toifasi quloq solishni rad etdi. Ular avvalgi oyatda tilga olingan, orom va tetiklikni topish uchun qadimiy yo‘llarda yurishni rad etgan o‘sha toifaning o‘zidir.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Egamiz shunday deydi: Yo‘llar boshida turinglar, ko‘ringlar va qadimgi so‘qmoqlar haqida so‘ranglar: yaxshi yo‘l qayerda bo‘lsa, o‘sha yo‘ldan yuringlar, shunda jonlaringiz uchun orom topasizlar. Ammo ular: “Biz o‘sha yo‘ldan yurmaymiz”, dedilar. Yana Men sizlarning ustingizga soqchilar qo‘ydim va dedim: “Karnay sadosiga quloq solinglar”. Ammo ular: “Biz quloq solmaymiz”, dedilar. Yeremiyo 6:16, 17.

The watchmen that are set over God’s people at 9/11 were Moses, Ellen White, Jones and Waggoner, represented by Moses’ stammering lips, which was represented by his fear of speaking in the Egyptian language, a language that he had not used for forty years. In relation to all the Hebrews and the mixed multitude that came through the Red Sea with Moses, Moses was the guy with the foreign accent. His accent was the Nazarene accent. Peter also had his accent marked out.

9/11 da Xudoning xalqi ustiga qo‘yilgan soqchilar Muso, Ellen White, Jones va Waggoner edi; bular Musoning duduqlanuvchi lablari orqali ifodalangan bo‘lib, bu esa uning qirq yil davomida ishlatmagan Misr tilida so‘zlashdan qo‘rqishi orqali tasvirlangan edi. Muso bilan birga Qizil dengizdan o‘tib chiqqan barcha ibroniylar va aralash olomonga nisbatan, Muso begona lahjaga ega bo‘lgan kishi edi. Uning lahjasi Nosiralik lahjasi edi. Butrusning lahjasi ham ajratib ko‘rsatilgan edi.

> And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. Matthew 26:73.

> Bir oz fursatdan so‘ng, yonida turganlar kelib Butrusga: «Albatta, sen ham ulardan birisan; chunki nutqing seni fosh etmoqda», dedilar. Matto 26:73.

In the debate of Peter’s history, he lied three times, and was distinguished in the debate by his accent, or his stammering tongue. One class in the debate asked God, “what am I to say in the debate.” They “see” the old paths and they “listen” to the sound of the trumpet. They see and hear, and when they finally “debate,” they overcome. The message to overcome in the latter days is represented as the Laodicean message. Unlike the Laodicean church, the Philadelphian church has no condemnation.

Butrusning tarixiga oid munozarada u uch marta yolg‘on gapirdi va munozarada o‘z lahjasi, ya’ni duduqlanuvchi tili bilan ajralib turdi. Munozaradagi bir toifa Xudodan: “Munozarada men nima deyishim kerak?” deb so‘radi. Ular qadimgi yo‘llarni “ko‘radi” va karnay sadosini “eshitadi”. Ular ko‘radi va eshitadi, va nihoyat “munozara” qilganlarida, g‘olib chiqadilar. Oxirgi kunlarda g‘olib bo‘lish haqidagi xabar Laodikiya xabari sifatida ifodalanadi. Laodikiya jamoatidan farqli o‘laroq, Filadelfiya jamoatida hech qanday mahkumlik yo‘q.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> G‘olib kelganni Men O‘z Xudoyimning ma’badida ustun qilaman, va u endi hech qachon tashqariga chiqmaydi; Men uning ustiga O‘z Xudoyimning ismini, O‘z Xudoyimning shahrining ismini — ya’ni Xudoyim huzuridan osmondan tushib keladigan yangi Quddusning ismini — hamda O‘zimning yangi ismimni yozaman. Qulog‘i bor kishi Ruh jamoatlarga nima deyayotganini eshitsin. Vahiy 3:12, 13.

In spite of having no condemnation, the promise to Philadelphia is only for those “that overcome.” The Philadelphian church is contrasted with the Laodicean church, and it is distinguished by a class that needs to overcome, and a class that has overcame. The Philadelphian church is contrasted with the Laodicean church and the Laodicean church are the foolish virgins of Matthew 25.

Hech qanday mahkumlik bo‘lmasa-da, Filadelfiyaga berilgan va’da faqat “g‘olib keladiganlar” uchundir. Filadelfiya jamoati Laodikeya jamoatiga qarama-qarshi qo‘yiladi va u g‘olib kelishga muhtoj bo‘lgan bir toifa hamda g‘olib kelgan bir toifa bilan ajralib turadi. Filadelfiya jamoati Laodikeya jamoatiga qarama-qarshi qo‘yiladi, Laodikeya jamoati esa Matto 25 dagi nodon bokiralardir.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Ahmoq bokira qizlar bilan ifodalangan Jamoatning holati, Laodikiya holati sifatida ham tilga olinadi.” Review and Herald, 1890-yil 19-avgust.

At 9/11, when the angel descended at the collapse of the Twin Towers, Jones and Waggoner began the presentation of the Laodicean message, and the debate of the latter rain began. Jeremiah’s trumpet message is the seventh trumpet, which is the third woe, which is Islam as identified in the old paths represented by the truths, ALL of the truths, represented upon Habakkuk’s 1843 and 1850 tables. The Laodicean message is the only hope of salvation, and the word salvation means healing. Whether Christ portrays Himself as knocking on the door of a Laodiceans’ heart, or promising the Laodicean that if they will make peace with Him, He will make peace with them, it is only the message of healing that is offered to a Laodicean Seventh-day Adventist.

9/11 da, Egiz minoralarning qulashida farishta pastga tushgan paytda, Jones va Waggoner Laodikiya xabarining taqdimotini boshladilar va keyingi yomg‘ir haqidagi bahs boshlandi. Yeremiyoning karnay xabari yettinchi karnaydir; u uchinchi voy bo‘lib, eski yo‘llarda aniqlab ko‘rsatilgan Islomdir; bu eski yo‘llar esa Habakkukning 1843 va 1850 yillardagi jadvallarida ifodalangan haqiqatlar, BARCHA haqiqatlar orqali namoyon bo‘ladi. Laodikiya xabari najotning yagona umididir, va “najot” so‘zi shifo degan ma’noni bildiradi. Masih O‘zini Laodikiyalikning yuragi eshigini qoqayotgan Zot sifatida tasvirlaydimi yoki Laodikiyalikka agar ular U bilan sulh qilsalar, U ham ular bilan sulh qilishini va’da qiladimi — har ikki holda ham, Laodikiyadagi Yettinchi kun adventistiga taklif etiladigan narsa faqat shifo xabaridir.

## The Fourth Messianic Waymark is the Laodicean message of 9/11

To‘rtinchi Masihiy yo‘l belgisi 9/11 ning Laodikiya xabaridir

> That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. Matthew 8:17.

> Bu, Ishayo payg‘ambar orqali aytilgan: «U O‘zi bizning zaifliklarimizni oldi va kasalliklarimizni ko‘tardi», degan so‘z bajo bo‘lishi uchun edi. Matto 8:17.

## Prediction

Bashorat

> Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. Isaiah 53:4.

> Albatta, U bizning qayg‘ularimizni O‘z zimmasiga oldi va dardlarimizni ko‘tardi; holbuki, biz Uni Xudo urgan, zarbalagan va azob-uqubatga duchor etgan, deb hisobladik. Ishayo 53:4.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

> Laodikeyadagi jamoatning farishtasiga yozgin: bularni Omin, sodiq va haqiqiy guvoh, Xudoning yaratishining ibtidosi aytmoqda: Men sening ishlaringni bilaman, sen na sovuqsan, na issiqsan; qaniydi, sovuq yoki issiq bo‘lsang edi. Shunday ekan, iliqsan, na sovuqsan, na issiqsan, shuning uchun seni og‘zimdan qusib tashlayman.

> Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:

> Chunki sen: “Men boyman, mol-dunyo bilan to‘ldim va hech narsaga muhtoj emasman”, deysan; ammo o‘zingning badbaxt, ayanchli, kambag‘al, ko‘r va yalang‘och ekaningni bilmaysan.

> I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

> Senga Maslahat beraman: boy bo‘lishing uchun Mendan olovda sinalgan oltin sotib olgin; kiyinishing uchun oq libos ham olgin, toki yalang‘ochligingning sharmandaligi ko‘rinib qolmasin; va ko‘zlaring ko‘rishi uchun ularga ko‘z malhamini surtgin.

> As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Men sevganlarning hammasini fosh etaman va tarbiyalayman; shunday ekan, g‘ayratli bo‘l va tavba qil. Mana, Men eshik oldida turibman va taqillatmoqdaman; agar kimdir Mening ovozimni eshitib, eshikni ochsa, Men uning oldiga kiraman va u bilan birga ovqatlanaman, u ham Men bilan. G‘olib kelganga Men O‘z taxtimda Men bilan birga o‘tirishni ato etaman, xuddi Men ham g‘olib kelib, Otamning taxtida U bilan birga o‘tirganim kabi. Qulog‘i bor kishi, Ruh jamoatlarga nima deyayotganini eshitsin. Vahiy 3:14–22.

The counsel to buy gold and white raiment and to anoint the eyes is the stated remedy for a condition that ends in eternal death, not just death. Whatever problems that the gold, raiment and anointing might remedy, those problems easily align with Christ taking our infirmities. John was incarcerated in Patmos for the Word of God and the testimony of Jesus, which is the Spirit of Prophecy. The Spirit of Prophecy is the remedy for Laodicea, and the healing properties of the Spirit of Prophecy were typified by Christ taking our infirmities and bearing our griefs.

Oltin va oq kiyim sotib olish hamda ko‘zlarni surtish haqidagi maslahat shunchaki o‘lim bilan emas, balki abadiy o‘lim bilan yakun topadigan bir holat uchun ko‘rsatilgan chora-dir. Oltin, kiyim va surtma qanday muammolarga davo bo‘lishidan qat’i nazar, o‘sha muammolar Masihning bizning zaifliklarimizni O‘z zimmasiga olgani bilan osonlikcha uyg‘unlashadi. Yuhanno Xudoning Kalomi va Iso haqidagi shahodat uchun, ya’ni Payg‘ambarlik Ruhi uchun Patmosda qamoqda edi. Payg‘ambarlik Ruhi Laodikiya uchun davo-dir, va Payg‘ambarlik Ruhining shifobaxsh xususiyatlari Masihning bizning zaifliklarimizni O‘z zimmasiga olib, g‘amlarimizni ko‘targani orqali timsollangan edi.

The only way for Christ to take are infirmities is if we open our heart door and allow the combination of His Divinity with our humanity. He takes our infirmities when He enters into our lives through the presence of the Holy Spirit. We open the door by accomplishing the remedy. The remedy that opens the heart is gold, white raiment and eye salve. The eye salve is the enlightenment of God’s Word that is only accomplished by the Holy Spirit. The Bible is a lamp unto our feet, and the light that lightens the pathway is the light of the Midnight Cry.

Masihning bizning zaifliklarimizni O‘z zimmasiga olishi uchun yagona yo‘l — qalbimiz eshigini ochib, Uning Ilohiyati bilan bizning insoniyligimizning birlashishiga yo‘l qo‘yishimizdir. U Muqaddas Ruhning hozirligi orqali hayotimizga kirganida, bizning zaifliklarimizni O‘z zimmasiga oladi. Biz davoni amalga oshirish orqali eshikni ochamiz. Qalbni ochadigan davo — oltin, oq kiyim va ko‘z malhamidir. Ko‘z malhami — faqat Muqaddas Ruh orqali amalga oshadigan Xudoning Kalomining ma’rifatidir. Muqaddas Kitob oyoqlarimiz uchun chiroqdir, va yo‘lni yoritadigan nur — Yarim Tungi Faryod nuridir.

> Thy word is a lamp unto my feet, and a light unto my path. Psalms 119:105.

> So‘zing oyoqlarim uchun chiroq va yo‘lim uchun nurdir. Zabur 119:105.

When a Laodicean is counselled to anoint his eyes, he is to do so with the Word of God, which is a lamp, but as represented in the parable of the ten virgins, a lamp is useless without oil. The Laodicean’s have their Bibles, though generally not the King James Version, but they have not the oil of the Holy Spirit. The anointing of the Laodicean eyes is accomplished by a message that contains the presence of the Holy Spirit.

Laodikiyalikka ko‘zlarini surtib moylash maslahat berilganda, u buni Xudoning Kalomi bilan qilishi kerak, chunki u chiroqdir; ammo o‘n bokira haqidagi masalda tasvirlanganidek, yog‘siz chiroq befoydadir. Laodikiyaliklarning Muqaddas Kitoblari bor, garchi odatda bu King James Version bo‘lmasa-da, biroq ularda Muqaddas Ruhning yog‘i yo‘q. Laodikiyaliklarning ko‘zlarini moylash Muqaddas Ruhning hozirligini o‘z ichiga olgan xabar orqali amalga oshiriladi.

The gold that a Laodicean is counselled to buy is not simply faith, but faith that works by love and purifies the soul. As with the eye salve, the gold has a counterfeit Laodicean profession. A Laodicean professes, as does all of Christendom, that they have “faith.” That type of faith is simply human belief, and a counterfeit of the faith represented as gold, for that faith purifies the soul. It is a faith that sanctifies, and those who possess a genuine sanctified faith are holy, for sanctified means to be made holy. Laodiceans have not that faith, for if they did, Christ would not be on the outside, seeking entrance.

Laodikeyalikka sotib olish maslahat qilinayotgan oltin shunchaki imon emas, balki sevgi orqali amal qiladigan va jonni poklaydigan imondir. Ko‘z surtmasida bo‘lgani kabi, oltinning ham Laodikeyalikka xos soxta e’tirofi bor. Laodikeyalik, butun xristian olami singari, o‘zida “imon” borligini e’tirof etadi. Bunday imon shunchaki insoniy ishonch bo‘lib, oltin sifatida tasvirlangan imonning soxta nusxasidir, chunki o‘sha imon jonni poklaydi. U muqaddas qiladigan imondir, va chinakam muqaddas qilingan imonga ega bo‘lganlar muqaddasdirlar, chunki muqaddas qilinmoq — muqaddas etilgan bo‘lish demakdir. Laodikeyaliklarda o‘sha imon yo‘q, chunki agar unday bo‘lganida, Masih tashqarida turib, ichkariga kirishga intilmagan bo‘lar edi.

> “There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising. We are not to lean upon the policy of worldly lawyers. We must be humble men of prayer, not acting like those who are blinded by Satan’s agencies.

> “Qayta tiklangan jannatga olib boradigan hech qanday o‘rta yo‘l yo‘q. Insoniyatga bu oxirgi kunlar uchun berilgan xabar insoniy o‘ylab topishlar bilan qo‘shilib ketmasligi kerak. Biz dunyoviy huquqshunoslarning siyosatiga tayanmasligimiz lozim. Biz ibodat qiluvchi kamtar insonlar bo‘lishimiz, Shaytonning vositalari tomonidan ko‘r qilinganlar kabi ish tutmasligimiz kerak.

> “Many have a faith, but not a faith that works by love and purifies the soul. Saving faith is not simply a mere belief of the truth. ‘The devils also believe, and tremble.’ The inspiration of the Spirit of God gives to men a faith that is an impelling power that molds character, and leads men higher than mere formal actions. The words, the actions, and the spirit are to bear testimony to the fact that we are followers of Christ.

> “Ko‘plarda imon bor, ammo muhabbat orqali amal qiladigan va jonni poklaydigan imon emas. Najotkor imon shunchaki haqiqatga oddiygina ishonchning o‘zi emas. ‘Jinlar ham ishonadilar va titraydilar.’ Xudoning Ruhining ilhomi insonlarga xarakterni shakllantiradigan va ularni shunchaki tashqi rasm-rusumlardan yuksakroqqa yetaklaydigan undovchi kuch bo‘lgan bir imonni beradi. So‘zlar, amallar va ruh biz Masihning izdoshlarimiz ekanligimizga guvohlik berishi kerak.”

> “The greatest light and blessing that God has bestowed is not a security against transgression and apostasy in these last days. Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom. Their light will then become darkness, their God-entrusted capabilities a snare, their character an offense to God. God will not be mocked. A departure from Him has been and always will be followed by its sure results. The commission of acts that displease God will, unless decidedly repented of and forsaken, instead of seeking to justify them, lead the evildoer on step by step in deception till many sins are committed with impunity. All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.

> “Xudo ato etgan eng buyuk nur va baraka bu oxirgi kunlarda gunoh va murtadlikka qarshi kafolat emas. Xudo ishonch bilan bog‘liq yuksak lavozimlarga ko‘targan kishilar samoviy nurdan yuz o‘girib, insoniy donishmandlikka yuz tutishlari mumkin. Shunda ularning nuri zulmatga aylanadi, Xudo ishonib topshirgan qobiliyatlari tuzoqqa, fe’l-atvori esa Xudoga haqoratga aylanadi. Xudoni masxara qilib bo‘lmaydi. Undan yuz o‘girish ortidan, qanday bo‘lgan bo‘lsa, har doim ham o‘zining muqarrar oqibatlari kelgan va keladi. Xudoga nomaqbul ishlarni qilish, agar ular qat’iy tavba qilinib tark etilmasa, ularni oqlashga urinish o‘rniga, yovuzlik qiluvchini aldanish ichida qadamma-qadam olib boradi, to ko‘plab gunohlar jazolanmasdan sodir etilguncha. Xudo bilan birga mehnat qiluvchi bo‘ladigan va Xudoning maqtoviga sazovor bo‘ladigan fe’l-atvorga ega bo‘lishni istaganlarning barchasi o‘zlarini Xudoning dushmanlaridan ajratib, Masih Yuhannoga dunyoga yetkazish uchun bergan haqiqatni saqlashlari kerak.” Manuscript Releases, 18-jild, 30–36.

The “white raiment” is the righteousness of Christ.

“Oq libos” — Masihning solihligidir.

> Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:7–9.

> Quvonaylik va shodlanaylik hamda Unga izzat-sharaf beraylik; chunki Qo‘zining nikohi keldi, va Uning kelini o‘zini tayyor qildi. Va unga nozik zig‘ir matodan, pok va oppoq kiyim kiyish ato etildi; chunki nozik zig‘ir mato azizlarning solihligidir. Va u menga dedi: Yozgin: Qo‘zining nikoh ziyofatiga chaqirilganlar baxtlidir. Va u menga dedi: Bular Xudoning haqiqiy kalomlaridir. Vahiy 19:7–9.

The wife made herself ready by applying the threefold remedy offered to Laodicea, and in so doing, transformed herself into a Philadelphian bride. The verses are directly speaking to Adventism, which is represented in the parable of the ten virgins. The virgins are those waiting to go to the wedding they have been called to. The bride made herself ready, for it was granted in Zechariah chapter three, with Joshua and the angel. There her filthy Laodicean garment was removed and replaced with the white linen marriage garment. The remedy bears a second witness within the name of Ellen Gould White. Ellen means a bright and shining light, and represents the eye salve. Gould is the old English word for gold, and means gold. White represents righteousness, and the name was not given to her until 1846, when she married James. Her name then changed to White. The name change and marriage are both symbols of a covenant relationship. Before the marriage her name was Harmon, which means a soldier of peace, as she then was. Ellen White is the Laodicean message, and to reject her is to reject salvation!

Xotin Laodikeyaga taklif etilgan uch karra davo vositasini qo‘llash orqali o‘zini tayyor qildi va shu tariqa o‘zini Filadelfiyalik kelin holiga keltirdi. Bu oyatlar to‘g‘ridan-to‘g‘ri o‘nta bokira haqidagi masalda ifodalangan Adventizmga murojaat qilmoqda. Bokiralar — o‘zlari da’vat etilgan to‘yga borishni kutayotganlardir. Kelin o‘zini tayyor qildi, chunki bu Zakariyo kitobining uchinchi bobida, Yoshua va farishta bilan bog‘liq voqeada ato etilgan edi. U yerda uning iflos Laodikeyalik kiyimi yechib olinib, oq zig‘ir nikoh libosi bilan almashtirildi. Bu davo Ellen Gould White ismining o‘zida ikkinchi guvohlikka ega. Ellen yorqin va porlab turuvchi nur degan ma’noni bildiradi va ko‘z malhamini ifodalaydi. Gould qadimgi inglizcha oltin so‘zidir va oltin degan ma’noni anglatadi. White solihlikni ifodalaydi, va bu ism unga 1846-yilgacha, ya’ni u Jamesga turmushga chiqquniga qadar berilmagan edi. Shundan keyin uning ismi Whitega o‘zgardi. Ismning o‘zgarishi ham, nikoh ham ahd munosabatining ramzlaridir. Nikohdan oldin uning ismi Harmon edi, bu esa tinchlik askari degan ma’noni bildiradi, chunki u o‘sha paytda shunday edi. Ellen White — Laodikeya xabaridir, va uni rad etish najotni rad etishdir!

We will continue to review the twelve Messianic prophecies in the book of Matthew in the next article.

Keyingi maqolada Matto kitobidagi o‘n ikki Masihiy bashoratni ko‘rib chiqishni davom ettiramiz.

> “Revelation 3:14–18 quoted.

> “Vahiy 3:14–18 iqtibos qilindi.

> “Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.

> “Ey, naqadar ta’rif! Mana shunday dahshatli holatda bo‘lganlar naqadar ko‘p. Men har bir xizmatkordan Vahiy kitobining uchinchi bobini tirishqoqlik bilan o‘rganishini sidqidildan iltijo qilaman, chunki unda oxirgi kunlarda mavjud bo‘lgan holat tasvirlangan. Ushbu bobdagi har bir oyatni diqqat bilan o‘rganing, chunki bu so‘zlar orqali Iso sizlarga gapirmoqda.

> “If ever a people were represented by the Laodicean message, it is the people who have had great light, the revelation of the Scriptures, that Seventh-day Adventists have received.” Manuscript Releases, volume 18, 193.

> “Agar biron xalq Laodikiya xabari bilan ifodalangan bo‘lsa, u buyuk nurga, Muqaddas Yozuvlarning vahiyiga ega bo‘lgan, Yettinchi kun adventistlari qabul qilgan xalqdir.” Manuscript Releases, 18-jild, 193.

> “The true commandment-keeping people of God show to the world a character of unspotted integrity, testifying by their own course of action that the law of the Lord is perfect, converting the soul. Thus the Lord Jesus, the Son of God, through His obedience to the law of God, exalted and made that law honorable. God will surely condemn every member of every church claiming to be Seventh-day Adventist, who is not doing Him service, but through pride, selfishness, and worldliness, is showing that the truth of heavenly origin has not worked a reformation in his character.

> “Amrlarni chin dildan tutuvchi Xudoning haqiqiy xalqi dunyoga dog‘siz benuqsonlikka ega bir xarakterni namoyon etadi va o‘zining amaliy yo‘li bilan Rabbimizning qonuni mukammal ekaniga, jonni qaytarishiga guvohlik beradi. Shunday qilib, Xudoning O‘g‘li bo‘lgan Rabbiy Iso, Xudoning qonuniga bo‘ysunishi orqali o‘sha qonunni ulug‘ladi va sharafli qildi. Yettinchi kun adventisti deb da’vo qiluvchi har bir jamoatning, Unga xizmat qilmay, balki mag‘rurlik, xudbinlik va dunyoviylik orqali samoviy manbadan chiqqan haqiqat uning xarakterida islohot yuzaga keltirmaganini ko‘rsatayotgan har bir a’zosini Xudo, shubhasiz, hukm qiladi.

> “Please read carefully Revelation 3:15–18. The voice of Jesus Christ is heard. ‘As many as I love, I rebuke and chasten: be zealous therefore [not half-hearted], and repent. Behold, I [your Saviour] stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me. To him that overcometh will I grant to sit with Me in My throne, even as I also overcome, and am set down with My Father in His throne’ [Revelation 3:19–21].

> “Iltimos, Vahiy 3:15–18 ni diqqat bilan o‘qing. Iso Masihning ovozi eshitilmoqda. ‘Men sevgannlarning hammasini fosh etaman va tarbiyalayman; shuning uchun g‘ayratli bo‘linglar [yarim ko‘ngillik bilan emas], va tavba qilinglar. Mana, Men [sizning Najotkoringiz] eshik oldida turibman va taqillataman: agar kimdir Mening ovozimni eshitib, eshikni ochsa, Men uning oldiga kiraman va u bilan birga taom yeyman, u esa Men bilan. G‘olib kelganga Men O‘z taxtimda Men bilan birga o‘tirishni ato etaman, xuddi Men ham g‘olib kelib, Otam bilan Uning taxtiga o‘tirganim kabi’ [Vahiy 3:19–21].”

> “Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.

> “Jamoatlar Laodikiyaga yo‘llangan xabarga quloq tutadilarmi? Ular tavba qiladilarmi, yoki dunyoga eng tantanali haqiqat xabari — uchinchi farishtaning xabari — e’lon qilinayotganiga qaramay, gunohda davom etadilarmi? Bu rahm-shafqatning so‘nggi xabari, qulagan dunyoga berilgan oxirgi ogohlantirishdir. Agar Xudoning jamoati loqayd bo‘lib qolsa, u Xudoning nazarida qulagan, jinlarning maskaniga, har qanday nopok ruhning panohiga va har qanday nopok hamda jirkanch qushning qafasiga aylangan deb tasvirlangan jamoatlardan ortiqroq marhamat topmaydi. Haqiqatni eshitish va qabul qilish imkoniyatiga ega bo‘lgan, Yettinchi kun adventistlari jamoatiga qo‘shilgan, o‘zlarini Xudoning amrlariga rioya qiluvchi xalqi deb ataydigan, ammo nomigagina jamoatlardan ortiqroq hayotiy quvvat va Xudoga bag‘ishlanishga ega bo‘lmaganlar, Xudoning balolaridan, albatta, Xudoning qonuniga qarshi turuvchi jamoatlar kabi birday nasiba oladilar. Faqat haqiqat orqali muqaddas qilinganlargina Masih O‘zini sevuvchilar va Uning amrlarini saqlovchilar uchun tayyorlashga ketgan samoviy maskanlardagi shohona oilani tashkil etadilar.

> “‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].

> “‘Uni bilaman’, deb, Uning amrlarini tutmaydigan kishi yolg‘onchidir, va unda haqiqat yo‘q” [1 Yuhanno 2:4]. Bu Xudo haqida bilimga egaman deb da’vo qiladigan va Uning amrlarini tutaman deydigan, ammo buni yaxshi ishlar bilan namoyon etmaydiganlarning barchasini o‘z ichiga oladi. Ular o‘z ishlariga yarasha oladilar. “Kim Unda qolsa, gunoh qilmaydi; kim gunoh qilsa, Uni na ko‘rgan, na tanigandir” [1 Yuhanno 3:6]. Bu barcha jamoat a’zolariga, shu jumladan Yettinchi kun adventistlari jamoatlarining a’zolariga ham qaratilgandir. “Ey bolajonlar, hech kim sizni aldamasin: kim solihlik qilsa, U solih bo‘lgani kabi, o‘sha ham solihdir. Kim gunoh qilsa, iblisdandir; chunki iblis boshidan beri gunoh qilib keladi. Xudoning O‘g‘li iblisning ishlarini yo‘q qilish uchun zohir bo‘ldi. Xudodan tug‘ilgan har bir kishi gunoh qilmaydi; chunki Uning urug‘i unda qoladi; va u gunoh qila olmaydi, chunki u Xudodan tug‘ilgandir. Shunda Xudoning farzandlari va iblisning farzandlari ayon bo‘ladi: kim solihlik qilmasa, Xudodan emas, shuningdek, o‘z birodarini sevmagan kishi ham” [1 Yuhanno 3:7–10].

> “All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].

> “Shanbaga rioya qiluvchi Adventistlar ekanini da’vo qiladigan, ammo gunohda davom etadiganlarning barchasi Xudoning nazarida yolg‘onchidirlar. Ularning gunohkor yo‘li Xudoning ishiga qarshi ishlamoqda. Ular boshqalarni ham gunohga boshlamoqdalar. Xudodan cherkovlarimizning har bir a’zosiga quyidagi so‘z keladi: ‘Oyoqlaringiz uchun to‘g‘ri yo‘llar qilinglar, toki oqsoq narsa yo‘ldan chiqib ketmasin, balki aksincha shifo topsin. Hamma bilan tinchlikka va muqaddaslikka intilinglar; usiz hech kim Rabbini ko‘rmaydi. Ehtiyotkorlik bilan kuzatib turinglar, toki hech kim Xudoning inoyatidan mahrum bo‘lmasin; biror achchiq ildiz unib chiqib, sizlarni bezovta qilmasin va shu orqali ko‘plar bulg‘anmasin; biror zino qiluvchi yoki Esov singari nopok kishi bo‘lmasin; u bir luqma taom evaziga to‘ng‘ichlik haqqini sotdi. Chunki bilasizlarki, keyinroq u barakani meros qilib olmoqchi bo‘lganda rad etildi; ko‘z yosh bilan astoydil izlagan bo‘lsa ham, tavba uchun joy topmadi’ [Hebrews 12:13–17].”

> “This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 175–177.

> “Bu haqiqatga ishonishini da’vo qiladigan ko‘plarga taalluqlidir. Ular shahvoniy odatlaridan voz kechish o‘rniga, Shaytonning aldamchi safsatasi ta’siri ostida noto‘g‘ri bir tarbiya yo‘lida davom etadilar. Gunoh gunoh ekanligi sifatida anglanmaydi. Ularning ayni vijdonlari bulg‘angan, qalblari buzilgan, hatto fikrlari ham uzluksiz ravishda buzuqdir. Shayton ulardan jonlarni butun mavjudotni bulg‘aydigan nopok amallarga tortish uchun yem sifatida foydalanadi. ‘Muso qonunini [Xudoning qonuni bo‘lgan qonunni] mensimagan kishi ikki yoki uch guvohning so‘zi bilan rahm-shafqatsiz o‘lar edi; unday bo‘lsa, sizningcha, Xudoning O‘g‘lini oyoqosti qilgan, o‘zi orqali muqaddas qilingan ahd qonini nopok narsa deb bilgan va inoyat Ruhiga haqorat qilgan kishi naqadar og‘irroq jazoga loyiq deb hisoblanadi? Chunki: “Qasos Menga tegishlidir, Men qaytaraman, deydi Rabbiy”, — deganni Biz bilamiz. Yana: “Rabbiy O‘z xalqini hukm qiladi”. Tirik Xudoning qo‘liga tushish naqadar qo‘rqinchlidir’ [Ibroniylarga 10:28–31].” Manuscript Releases, 19-jild, 175–177-betlar.

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