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# Elijah - Number One

Ilyos — Birinchi raqam

The First and Last

Birinchi va Oxirgi

Author

Jeff Pippenger

Published

July 31, 2023

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The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.

Eski Ahdning yakunlovchi bayonoti buyuk va dahshatli Egamizning kuni oldidan Ilyos payg‘ambarning bir xabar bilan zohir bo‘lishi haqidagi va’dani bayon etadi.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Mana, Egamizning buyuk va dahshatli kuni kelishidan oldin Men sizlarga Ilyos payg'ambarni yuboraman. U otalarning yuragini bolalarga, bolalarning yuragini esa o'z otalariga qaratadi; bo'lmasa, Men kelib yerni la'nat bilan urarman. Malaki 4:5, 6.

The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.

Muqaddas Kitob shuni aniq ko‘rsatadiki, “Rabbiyning ulug‘ va dahshatli kuni” yoki Xudo “yer yuzini uradigan” “la’nat” Vahiy kitobida ramziy tarzda “so‘nggi yetti balo” yoki “Xudoning g‘azabi” sifatida ham tasvirlanadi. Vahiyning o‘n beshinchi bobi o‘n oltinchi bobdagi ulug‘ va dahshatli so‘nggi yetti baloning to‘kilishiga olib boradigan bashoratli manzarani taqdim etadi.

> And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

> Va men osmonda yana bir ulug‘ va hayratlanarli alomatni ko‘rdim: yetti farishta yetti so‘nggi baloga ega edi; chunki ularda Xudoning g‘azabi to‘la nihoyasiga yetkazilgandir.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

> Va men go‘yo olov bilan aralashgan shishadek bir dengizni ko‘rdim; va hayvon ustidan, uning surati ustidan, uning tamg‘asi ustidan hamda uning nomining soni ustidan g‘alaba qozonganlar Xudoning arfalarini tutgan holda o‘sha shisha dengiz ustida turar edilar. Va ular Xudoning quli Musoning qo‘shig‘ini va Qo‘zining qo‘shig‘ini kuylab, der edilar: “Ey Qodir Tangri Rabbiy, Sening ishlaring ulug‘ va ajoyibdir; ey azizlarning Shohi, Sening yo‘llaring adolatli va haqiqiydir. Ey Rabbiy, Sendan kim qo‘rqmas va nomingni ulug‘lamas? Chunki yolg‘iz Sen muqaddassan; chunki barcha xalqlar kelib, huzuringda sajda qiladilar; chunki hukmlaring oshkor bo‘ldi.”

> And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.

> Shundan keyin men qaradim, va mana, osmondagi shahodat chodirining ma’badi ochildi. Va yetti farishta ma’baddan chiqdi; ularda yetti balo bor edi; ular pok va oq zig‘ir kiyim kiygan, ko‘kraklari esa oltin kamarlar bilan bog‘langan edi. Va to‘rt mavjudotdan biri abadiy va abadulabad yashovchi Xudoning g‘azabiga to‘la yetti oltin kosani yetti farishtaga berdi. Va ma’bad Xudoning ulug‘vorligidan va Uning qudratidan chiqqan tutunga to‘ldi; yetti farishtaning yetti balosi ado bo‘lmaguncha, hech kim ma’badga kira olmadi. Vahiy 15:1–8.

The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”

“hech bir kim ma’badga kira olmadi, to yetti farishtaning yetti balosi tamom bo‘lmaguncha” deganining sababi shuki, o‘n beshinchi bobda ma’bad tutunga to‘lganda najotni qo‘lga kiritish imkoniyati yopiladi. Insoniyatga tavba qilib najot topishi uchun berilgan sinov muddati o‘shanda nihoyasiga yetadi. Vaqtning o‘sha nuqtasiga yetilgach, Yuhanno “oxirgi yetti balo” deb ataydigan “Rabbiyning buyuk va dahshatli kuni” Masihning Ikkinchi Kelishidan oldin quyiladi. Malaki o‘sha kunni “dahshatli” deb atagan, Ishayo esa uni Xudoning “g‘ayrioddiy ishi” deb ta’riflaydi.

> For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.

> Chunki Egamiz Perazim tog‘idagidek qo‘zg‘alur, Giv‘on vodiysidagidek g‘azablanur, toki O‘z ishini, O‘zining g‘alati ishini ado etsin; va O‘z amalini, O‘zining g‘alati amalini bajo keltirsin. Endi esa masxara qiluvchilar bo‘lmanglar, toki kishanlaringiz yanada mahkam bo‘lib qolmasin; chunki Men Sarvari Olam bo‘lgan Rabbiydan butun yer yuziga qarshi belgilab qo‘yilgan qirg‘inni eshitdim. Ishayo 28:21, 22.

Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.

Xudoning “g‘ayrioddiy ishi” “butun yer yuzini” qamrab olsa-da, Vahiy ilhomi balolarning to‘kilishi bir xalqning isyoni bilan bog‘liq ekanini aniq ko‘rsatadi.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Xorijiy xalqlar Amerika Qo‘shma Shtatlari misoliga ergashadilar. U yetakchilik qilsa-da, ayni o‘sha inqiroz dunyoning barcha qismlaridagi xalqimiz boshiga ham keladi.” Guvohliklar, 6-jild, 395.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Diniy erkinlik mamlakati bo‘lgan Amerika vijdonni majburlashda va odamlarni soxta shanbaga izzat ko‘rsatishga majbur etishda Papalik bilan birlashar ekan, yer yuzidagi har bir mamlakatning xalqi uning namunasiga ergashishga yetaklanadi.” Guvohliklar, 6-jild, 18-bet.

Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.

Har bir xalq o‘zining sinov muddati kosasini to‘ldiradi, biroq Sister White “milliy halokat” deb ta’riflagan “Xudoning hukmlari”, shuningdek u Qo‘shma Shtatlarda yakshanba qonuni bilan boshlanadigan tarixni “Xudoning vayronkor hukmlari vaqti” deb ham ataganidek, yetti oxirgi balo emas.

> “A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

> “Shunday bir vaqt kelmoqdaki, yurtimizda Xudoning qonuni alohida bir ma’noda bekor qilinadi. Xalqimizning hukmdorlari qonunchilik hujjatlari orqali yakshanba qonunini majburan joriy etadilar, va shu tariqa Xudoning xalqi katta xavf ostiga tushadi. Xalqimiz o‘zining qonunchilik kengashlarida odamlarning vijdonini ularning diniy imtiyozlari masalasida bog‘lash uchun qonunlar chiqarib, yakshanbaga rioya etishni majburan talab qilganida va yettinchi kun — Shabbatni tutadiganlarga qarshi zulmkor kuchni ishga solganida, Xudoning qonuni yurtimizda, amalda har jihatdan, bekor qilingan bo‘ladi; va milliy murtadlik ortidan milliy halokat keladi.” Review and Herald, December 18, 1888.

The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.

Xudo hukmlari — Opa Uayt ularni “milliy halokat” deb ta’riflaydi — milliy yakshanba qonunidan boshlanadi va Xudoning “g‘aroyib ishi”ning boshlanishini belgilaydi; biroq Xudoning g‘aroyib ishi yanada aniqrog‘i yetti oxirgi balodir. Xudoning g‘aroyib ishi haqidagi yanada to‘liqroq manzara Misrdan qutqarilish Xudoning ijro etuvchi hukmlari qatoriga qo‘shilganda namoyon bo‘ladi. Misr balolari, garchi son jihatidan o‘nta bo‘lsa-da, bo‘lingan edi. Dastlabki uchtasi oxirgi yettitadan ajratib ko‘rsatilgan edi. Shunday qilib, Misrdan qutqarilish Amerika Qo‘shma Shtatlarining milliy halokatidan boshlanib, Mixoil o‘rnidan turib, insoniy sinov muddati yopilguniga qadar davom etadigan, dastlabki uch bala bilan ifodalangan bir vaqt davrini ko‘rsatadi.

> “God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.

> Xudoning hukmlari Uning xalqini ezishga va yo‘q qilishga urinayotganlarning boshiga keladi. Uning fosiqlarga nisbatan uzoq sabr-toqati odamlarni gunohda yanada jasoratli qiladi, ammo jazolari shunga qaramay muqarrar va dahshatlidir, chunki u uzoq muddat kechiktirilgan. “Egamiz Perazim tog‘idagi kabi qo‘zg‘aladi, Giv’on vodiysidagi kabi g‘azabga keladi, toki O‘z ishini, g‘aroyib ishini ado etsin va O‘z amalini, ajib amalini bajo keltirsin.” Ishayo 28:21. Mehribon Xudoyimiz uchun jazolash amali g‘aroyib amaldir. “Men hayotman, — deydi Rabbiy Xudo, — Men fosiqning o‘limidan zavqlanmayman.” Hizqiyol 33:11. Egamiz “rahmdil va inoyatlidir, sabr-toqatli va ezgulik hamda haqiqatga boydir, … nohaqlikni, itoatsizlikni va gunohni kechiruvchidir.” Ammo U “aybdorni aslo oqlamaydi.” “Egamiz g‘azablanishga sustdir, qudratda buyukdir va fosiqni hech qachon oqlamaydi.” Chiqish 34:6, 7; Naxum 1:3. U adolat bilan dahshatli ishlar qilib, oyoqosti qilingan qonunining hokimiyatini oqlaydi. Gunohkorni kutayotgan qasosning qattiqligini, Egamizning adolatni ijro etishga bo‘lgan istamasligidan bilib olish mumkin. U uzoq sabr qiladigan va Xudoning hisobida gunohining o‘lchovini to‘ldirmaguncha urmaydigan xalq oxir-oqibat rahm-shafqatsiz aralashtirilmagan g‘azab kosasini ichadi.

> “When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.

> “Masih muqaddas maskandagi O‘zining shafoatini to‘xtatganida, yirtqich hayvon va uning suratiga sajda qiladigan hamda uning tamg‘asini qabul qiladiganlar ustiga tahdid qilingan, hech narsa bilan aralashtirilmagan g‘azab (Vahiy 14:9, 10) to‘kiladi. Xudo Isroilni qutqarmoqchi bo‘lgan paytda Misrga yuborilgan balolar, Xudoning xalqining so‘nggi qutqarilishidan sal avval dunyo ustiga tushajak bundan ham dahshatliroq va kengroq hukmlar bilan tabiatiga ko‘ra o‘xshash edi. Vahiy beruvchi bu qo‘rqinchli ofatlarni tasvirlar ekan, shunday deydi: ‘Yirtqich hayvonning tamg‘asiga ega bo‘lgan va uning suratiga sajda qilgan odamlar ustiga badbo‘y va og‘ir yara tushdi.’ Dengiz esa ‘o‘lik odamning qonidek bo‘lib qoldi; va dengizdagi har bir tirik jon o‘ldi.’ Yana ‘daryolar va suv buloqlari … qonga aylandi.’ Bu jazolar naqadar dahshatli bo‘lmasin, Xudoning adolati to‘la oqlanadi. Xudoning farishtasi shunday e’lon qiladi: ‘Sen solihsan, ey Rabbiy, … chunki Sen shunday hukm qilding. Zero ular azizlar va payg‘ambarlarning qonini to‘kdilar, Sen esa ularga ichgani qon berding; chunki ular shunga loyiqdirlar.’ Vahiy 16:2–6. Xudo xalqini o‘limga mahkum etish orqali ular, xuddi o‘z qo‘llari bilan ularning qonini to‘kkanlaridek, u qonning aybini haqiqatan ham o‘z bo‘ynilariga oldilar. Xuddi shu tarzda Masih O‘z zamonasidagi yahudiylarni Hobil davridan beri to‘kilgan barcha muqaddas kishilarning qoni uchun aybdor deb e’lon qildi; chunki ular ham xuddi o‘sha ruhga ega edilar va payg‘ambar qotillari bilan bir xil ishni qilishga intilayotgan edilar.”

> “In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.

> “Keyingi baloda quyoshga ‘odamlarni olov bilan kuydirish’ uchun qudrat beriladi. ‘Va odamlar qattiq issiqdan kuyib ketdilar.’ 8, 9-oyatlar. Payg‘ambarlar bu dahshatli paytda yerning holatini shunday tasvirlaydilar: ‘Yurt motam tutmoqda; … chunki dala hosili nobud bo‘ldi…. Daladagi barcha daraxtlar qurib qoldi, chunki inson bolalaridan quvonch qurib ketdi.’ ‘Urug‘lar kesaklari ostida chirib ketdi, omborxonalar vayron bo‘ldi…. Hayvonlar naqadar ingrashadi! Qoramol podalari sarosimada, chunki ularda yaylov yo‘q…. Suv daryolari qurib qoldi, olov esa cho‘l yaylovlarini yutib yubordi.’ ‘O‘sha kuni ma’bad qo‘shiqlari uvvosga aylanadi, — deydi Rabbiy Xudo, — har yerda ko‘plab jasadlar bo‘ladi; ularni sukut bilan tashqariga uloqtiradilar.’ Yoel 1:10–12, 17–20; Amos 8:3.”

> “These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.

> “Bu balolar umumjahoniy emas, aks holda yer aholisi butunlay qirib tashlangan bo‘lur edi. Shunga qaramay, ular o‘limli mavjudotlarga qachondir ma’lum bo‘lgan eng dahshatli ofatlar bo‘ladi. Sinov muddati yopilishidan oldin, insonlar ustiga kelgan barcha hukmlar rahm-shafqat bilan aralash bo‘lgan. Masihning shafoatchi qoni gunohkorni o‘z aybining to‘la o‘lchovini olishdan saqlab kelgan; ammo yakuniy hukmda g‘azab rahm-shafqatsiz, aralashmas holda yog‘diriladi.

> “In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.

> “O‘sha kunda uzoq vaqt davomida mensimay kelgan Xudoning rahm-shafqati panohini ko‘pchilik istaydi. ‘Mana, shunday kunlar keladiki, — deydi Rabbiy Xudo, — Men yurtga ocharchilik yuboraman: bu non ocharchiligi ham, suvga tashnalik ham emas, balki Egamizning so‘zlarini eshitish ocharchiligidir; va ular dengizdan dengizgacha, shimoldan sharqqacha sarson bo‘lib yuradilar, Egamizning kalomini izlab u yoqdan bu yoqqa chopadilar, ammo uni topa olmaydilar.’ Amos 8:11, 12.” Buyuk kurash, 627–629.

In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.

Avvalgi parchada shunday deyilgan edi: “U sabr-toqat bilan chidab turgan va Xudoning hisobida o‘z gunohkorligi me’yorini to‘ldirmagunicha Urmaydigan xalq oxir-oqibat rahm-shafqat aralashmagan g‘azab kosasidan ichadi.” U o‘sha paragrafning o‘zida yana shunday deb yozgan: “Xudo Isroilni ozod etish arafasida Misrga yuborgan balolar xususiyati jihatidan Xudoning xalqining so‘nggi qutqarilishidan sal oldin dunyo ustiga tushadigan yanada dahshatli va keng ko‘lamli hukmlarga o‘xshash edi.” “Gunohkorlik me’yori”ni to‘ldiradigan xalq (Qo‘shma Shtatlar) Misrdagi o‘n baloga o‘xshash balolarni boshdan kechiradi.

The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.

Misr balolari ikki davrga bo‘lingan edi. Dastlabki uch bala hammaga tushdi, ammo oxirgi yetti bala faqat misrliklarning ustiga tushdi.

> And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.

> O‘sha kuni Men xalqim yashaydigan Go‘shen yurtini ajratib qo‘yaman, toki u yerda pashshalar to‘dasi bo‘lmasin; bundan maqsad shuki, sen Men yer yuzining o‘rtasida Egamiz ekanimni bilgin. Chiqish 8:22.

The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.

Misrda birinchi uch bala butun yerga yog‘ildi, biroq ibroniylar yashagan Goshen Misrning so‘nggi yetti balosini qabul qilmadi. Qo‘shma Shtatlar — yakshanba qonuni vaqtida o‘z gunoh kosasini to‘ldiradigan xalqdir. O‘sha paytda milliy murtadlik ortidan milliy halokat keladi, ammo milliy halokatni keltirib chiqaradigan hukmlar Mikoil o‘rnidan turib, butun insoniyat uchun sinov muddati yopilguncha rahm-shafqat bilan aralash bo‘ladi. Qo‘shma Shtatlardagi yakshanba qonuni vaqtida hozir o‘zlarini Shabbatni tutuvchilar deb e’tirof etayotganlarning ko‘pchiligi mavjud hokimiyatlarga bo‘yin egib, hayvonning tamg‘asini qabul qiladi. O‘sha vaqtda yakshanba qonuni masalasi Adventizmdan tashqarida bo‘lganlar uchun ruhiy sinovga aylanadi. Qo‘shma Shtatlardagi yakshanba qonunidan Mikoil o‘rnidan turadigan paytgacha bo‘lgan davr o‘n birinchi soat ishchilarining buyuk yig‘ib olinishi davridir, ammo yakshanba qonunidan oldin yettinchi kun Shabbati haqidagi nur uchun mas’ul hisoblanganlar ustidan eshik allaqachon yopilgan bo‘ladi.

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> Kunlar o‘tgan sari, Xudoning hukmlari dunyoda namoyon bo‘layotgani tobora ravshan bo‘lib bormoqda. U olovda, toshqinda va zilzilada bu yer yuzining aholisini O‘zining yaqinlashib kelayotganidan ogohlantirmoqda. Shunday vaqt yaqinlashmoqdaki, dunyo tarixidagi buyuk inqiroz yuz berib, Xudo hukumatidagi har bir harakat nihoyatda kuchli qiziqish va ifoda etib bo‘lmas vahima bilan kuzatiladi. Xudoning hukmlari tez-tez birin-ketin keladi — olov, toshqin va zilzila, urush va qon to‘kish bilan birga.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Eh, qaniydi xalq o‘zining ziyorat qilinish vaqtini bilsa! Bu vaqt uchun sinovchi haqiqatni hali eshitmaganlar ko‘p. Xudoning Ruhi kurashayotganlar ham ko‘p. Xudoning vayron qiluvchi hukmlari vaqti, haqiqat nima ekanini bilib olish imkoniga ega bo‘lmaganlar uchun rahm-shafqat vaqtidir. Rabbiy ularga mehr bilan nazar soladi. Uning rahmli yuragi ta’sirlanadi; Uning qo‘li hali ham qutqarish uchun uzatilgan, holbuki kirishni istamaganlar uchun eshik yopiqdir.

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.

> “Xudoning marhamati Uning uzoq sabr-toqati orqali namoyon bo‘ladi. U O‘z hukmlarini tiyib turibdi, ogohlantirish xabari hammaga e’lon qilinishini kutmoqda. Oh, agar xalqimiz dunyoga so‘nggi marhamat xabarini yetkazish ularning zimmasiga yuklangan mas’uliyatni lozim darajada his etsa edi, naqadar ajoyib bir ish amalga oshirilgan bo‘lar edi!” Testimonies, 9-jild, 97.

In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”

Oldingi parchada u, “Xudoning vayron qiluvchi hukmlari vaqti haqiqat nima ekanini bilib olish imkoniga ega bo‘lmaganlar uchun rahmat vaqtidir”, deb ta’kidladi. Keyingi parchada esa u o‘sha davrni “musibat vaqti” deb ataydi.

> “I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.

> “Men muqaddas Shabbat haqiqiy Xudoning Isroili bilan imonsizlar o‘rtasidagi ajratuvchi devor ekanini va shunday bo‘lib qolishini ko‘rdim; hamda Shabbat Xudoning aziz, kutayotgan muqaddaslarining qalblarini birlashtiradigan buyuk masala ekanini ko‘rdim. Va agar kimdir ishonib, Shabbatni tutib, unga hamroh bo‘ladigan barakani qabul qilsa-yu, keyin uni tashlab, muqaddas amrni buzsa, osmonlarda hukmronlik qiladigan Xudo bor ekan, ular Muqaddas Shahar darvozalarini o‘zlariga qarshi yopgan bo‘lur edilar. Men Shabbatni ko‘rmaydigan va tutmaydigan, ammo Xudoning farzandlari bo‘lgan kishilar borligini ko‘rdim. Ular bu boradagi nurni rad etmagan edilar. Va musibat vaqti boshlanishida, biz oldinga chiqib Shabbatni yanada to‘laroq e’lon qilganimizda, Muqaddas Ruhga to‘ldirildik. Bu jamoatni va nomigagina Adventistlarni g‘azablantirdi, chunki ular Shabbat haqidagi haqiqatni rad eta olmas edilar. Va shu paytda Xudoning tanlanganlarining barchasi bizda haqiqat borligini ravshan ko‘rdilar, va ular chiqib, biz bilan birga quvg‘inga bardosh berdilar.” A Word to the Little Flock, 18, 19.

Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.

Bir oz o‘zgartirilgan bo‘lsa-da, hozirgina keltirilgan ayni o‘sha parcha Early Writings kitobida ham uchraydi. O‘sha kitobda u “tashvish vaqti” haqidagi bayonotiga sharhni ham kiritadi. A Word to the Little Flock 1844-yil 22-oktabrdagi Buyuk Hafsalasizlikdan keyin ko‘ngli qolgan, ammo sodiq milleritlarning ilk nashri edi, va o‘nlab yillar o‘tgach, muharrirlar o‘sha risolaning ayrim qismlaridan foydalanib ularni Early Writings kitobiga kiritganlarida, tilga olingan “tashvish vaqti” oxirgi yetti balo emasligini aniqlashtirdilar, chunki oxirgi yetti balo yog‘dirilganda hukmlar bilan aralashgan hech qanday rahm-shafqat bo‘lmaydi.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> “1. 33-betda quyidagilar berilgan: ‘Men shuni ko‘rdimki, muqaddas Shabbat Xudoning haqiqiy Isroili bilan imonsizlar o‘rtasidagi ajratuvchi devordir va shunday bo‘lib qoladi; hamda Shabbat Xudoning aziz, kutayotgan muqaddaslarining qalblarini birlashtiradigan buyuk masaladir. Men shuni ko‘rdimki, Xudoning Shabbatni ko‘rmaydigan va unga rioya qilmaydigan farzandlari bor. Ular bu boradagi nurni rad etmaganlar. Va musibat vaqtining boshlanishida, biz oldinga chiqib, Shabbatni yanada to‘laroq e’lon qilganimizda, Muqaddas Ruhga to‘ldirildik.’”

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. 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.

> “Bu vahiy 1847-yilda, Shabbatga amal qilayotgan advent birodarlar juda oz bo‘lgan paytda berilgan edi; va ularning ichida ham ozchiligi uning ado etilishini Xudoning xalqi bilan imonsizlar o‘rtasiga chegara tortadigan darajada yetarli ahamiyatga ega deb hisoblar edi. Endi esa o‘sha vahiyning amalga oshishi ko‘rina boshladi. Bu yerda tilga olingan ‘o‘sha musibat vaqtining boshlanishi’ balolar to‘kila boshlaydigan vaqtni emas, balki ular to‘kilishidan sal oldingi qisqa davrni, Masih muqaddas joyda bo‘lgan paytni anglatadi. O‘sha vaqtda, najot ishi yakunlanib borayotgan bir paytda, yer yuziga musibat kelib yaqinlashadi, va xalqlar g‘azablanadi, biroq uchinchi farishtaning ishiga to‘sqinlik qilmasligi uchun tiyib turiladi. O‘sha vaqtda ‘kechgi yomg‘ir’, ya’ni Rabbimiz huzuridan keladigan yangilanish keladi; u uchinchi farishtaning baland ovoziga qudrat berish va azizlarni yetti so‘nggi balo to‘kiladigan davrda sobit turishga tayyorlash uchun keladi.” Early Writings, 85.

At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.

Qo‘shma Shtatlardagi yakshanba qonuni qabul qilinganda, milliy murtadlik ortidan milliy halokat keladi. O‘sha yakshanba qonuni paytida Qo‘shma Shtatlardagi Adventizm ikki toifaga bo‘linadi: biri hayvonning tamg‘asini qabul qiladi, ikkinchisi esa Xudoning muhrini oladi. Qo‘shma Shtatlarning milliy halokati Misrning dastlabki uch balosi orqali ifodalanadi. Bu hukmlar inson sinov muddatining yopilishigacha davom etadi, so‘ngra rahm-shafqat aralashmagan yetti oxirgi bala to‘kiladi.

My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.

Mening ta’kidlashim Misrning bashoratli tarixi haqida emas, balki Ellen White Misrni butun dunyoni yirtqichning tamg‘asini qabul qilishga majbur etadigan xalqning ramzi sifatida ko‘rsatishi haqidadir; chunki u shu tariqa boshlanish orqali oxirni tasvirlamoqda, bu esa Iso Masihning Alfa va Omega sifatidagi bashoratli muhridir. Chiqish voqeasida, Rabbiy qadimgi Isroil bilan ahd tuzayotganida, U O‘zini yangi bir ism bilan tanishtiradi.

> Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.

> Shunda Egamiz Musoga dedi: Endi Men Fir’avnga nima qilishimni ko‘rasan; chunki u qudratli qo‘l ostida ularni qo‘yib yuboradi, va qudratli qo‘l ostida ularni o‘z yurtidan haydab chiqaradi.

> And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

> Xudo Musoga so‘zlab, unga dedi: “Men Egaman. Men Ibrohimga, Ishoqga va Yoqubga Qodir Xudo nomi bilan zohir bo‘ldim, ammo ularga O‘zimning YEHOVA nomim bilan tanitilmagan edim.”

> And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.

> Men ham ular bilan ahdimni mustahkam qilganman: ularga Kan’on yurtini, ular musofir bo‘lib yashagan g‘ariblik yurtini beraman. Shuningdek, Misrliklar qullikda tutayotgan Isroil o‘g‘illarining nolalarini eshitdim va ahdimni esladim. Shuning uchun Isroil o‘g‘illariga ayt: Men Egaman, va sizlarni Misrliklarning yuklari ostidan olib chiqaman, sizlarni ularning qulligidan xalos qilaman, qudratli qo‘limni cho‘zib va ulug‘ hukmlar bilan sizlarni qutqaraman. Men sizlarni O‘zimga xalq qilib olaman, va sizlarga Xudo bo‘laman; sizlar esa Misrliklarning yuklari ostidan sizlarni olib chiquvchi Egangiz Xudo Men ekanimni bilib olasizlar. Va Men sizlarni Ibrohimga, Ishoqga va Yoqubga berishga qasam ichgan yurtga olib kiraman; uni sizlarga meros qilib beraman: Men Egaman.

> And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.

> Muso Isroil o‘g‘illariga shunday dedi; ammo ular ruhiy iztirob va og‘ir qullik tufayli Musoga quloq solmadilar. Chiqish 6:1–9.

The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.

Bu yerda Rabbiy Musoni, Yoqub, Ishoq va Ibrohim bo‘lganidek, O‘z ahdining vakili sifatida ko‘rsatmoqda. Muso tarixigacha YEHOVA nomi Ibrohimga ham, uning avlodlariga ham noma’lum edi; Ibrohim ahdining yangilanishi tarixida esa, ibroniylar Misr qulligidan xalos qilinishi kerak bo‘lgan paytda, Rabbiy O‘z fe’l-atvorining yangi bir vahiyini taqdim etadi, chunki ism payg‘ambarlik ma’nosida fe’l-atvorni ifodalaydi. Abram Rabbiy bilan ahdga kirganida, Rabbiy uning ismini Ibrohimga o‘zgartirdi. Misr qulligi haqidagi bashoratning boshida ahdning insoniy vakilining ismi o‘zgartirildi, o‘sha bashoratning oxirida esa Xudo O‘zi uchun yangi bir ismni joriy qildi.

Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.

Abram o‘n beshinchi bobda ahdga kirdi va u yerda Misr qulligining to‘rt yuz yil davom etishi haqidagi bashorat bayon qilindi. O‘n yettinchi bobda esa Abramga sunnat marosimi berildi va uning hamda Soraning ismlari o‘zgartirildi.

Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.

To‘rt yuz yil o‘tgach, Ibrohimning to‘rt yuz yillik bashoratini bajo keltirish uchun Muso ko‘tarildi. Ibrohim, Ishoq, Yoqub va Musoning barchasi oxirgi kunlarda Rabbiy bilan ahdga kiradigan yuz qirq to‘rt ming kishini ifodalaydi.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Bu yer tarixining oxirgi kunlarida, Xudoning Uning amrlarini saqlovchi xalqi bilan tuzgan ahdi yangilanishi lozim.” Review and Herald, February 26, 1914.

The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.

Hayvonning tamg‘asini qabul qiladigan shanba kunini saqlovchilar bilan Xudoning muhrini oladigan shanba kunini saqlovchilar o‘rtasidagi ajralish yakshanba qonuni paytida amalga oshadi. Bu ajralish o‘nta bokira haqidagi masalda ifodalangan.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Matto 25-bobdagi o‘nta qiz haqidagi masal ham Adventist xalqining tajribasini tasvirlaydi.” The Great Controversy, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Menga ko‘pincha o‘n bokira qiz haqidagi masalga murojaat qilinadi; ulardan beshtasi dono, beshtasi esa nodon edi. Bu masal eng mayda tafsilotigacha bajo keltirilgan va bajo keltiriladi, chunki u aynan shu zamon uchun alohida tatbiqqa ega bo‘lib, uchinchi farishtaning xabari singari bajo keltirilgan hamda zamonning oxirigacha hozirgi haqiqat bo‘lib qolaveradi.” Review and Herald, 1890-yil 19-avgust.

The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.

Masal 1844-yil 22-oktabrda, Millerchilar tarixidagi dono va nodon qizlar bir-biridan ajratilganda amalga oshdi. Adventizmning boshlanishi Adventizmning nihoyasini ifodalaydi, va oxiridagi ajralish o‘n qiz haqidagi masalning bajo bo‘lishidir hamda oxirdagi bu ajralish yakshanba qonuni orqali yuzaga keltiriladi.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Yana, bu masallar hukmdan keyin hech qanday sinov davri bo‘lmasligini o‘rgatadi. Xushxabar ishi yakunlangach, darhol yaxshilar bilan yomonlar o‘rtasida ajralish yuz beradi va har bir toifaning taqdiri abadulabad qat’iy belgilanadi.” Christ’s Object Lessons, 123.

The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.

O‘nta bokira haqidagi masal shuni ko‘rsatadiki, Qo‘shma Shtatlarda yakshanba qonuni joriy etilganda, Adventizm ichidagi dono bokiralar Xudoning muhrini, Adventizm ichidagi nodon bokiralar esa hayvonning tamg‘asini qabul qiladilar. Nodon bokiralar, shuningdek, Laodikeyaliklar sifatida ham ifodalanadi.

> “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 tomonidan ifodalangan Jamoatning holati, shuningdek, Laodikiya holati deb ham tilga olinadi.” Review and Herald, 1890-yil 19-avgust.

In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.

Oxirgi kunlarda, Xudo O‘z amrlarini saqlaydigan xalqi bilan O‘z ahdini yangilaganida, Muso davrida ahdni yangilaganida qilganidek, O‘zi haqidagi yangi bir ismni ochib beradi. Ahmoq bokiralarning holati shundan iboratki, ularda moy yo‘q; Laodikeyaliklarning holati esa shundan iboratki, ularda moy yo‘qligini ko‘ra olmaydigan darajada ko‘rdirlar. Ravshanki, agar ahmoq bokiralar Laodikeyaliklar bo‘lsa, unda dono bokiralar Filadelfiyaliklardir.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

> Filadelfiyadagi jamoatning farishtasiga yozgin: Muqaddas bo‘lgan, Haqiqiy bo‘lgan, Dovudning kalitiga ega bo‘lgan, ochsa, hech kim yopolmaydigan, yopsa esa, hech kim ocha olmaydigan Zot shunday deydi: Ishlaringni bilaman. Mana, Men oldingga ochiq bir eshik qo‘ydim, va uni hech kim yopa olmaydi. Chunki sening kuching oz bo‘lsa-da, so‘zimga rioya qilding va nomimni inkor etmading.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

> Mana, o‘zlarini yahudiy deb aytadigan, ammo unday bo‘lmay, balki yolg‘on so‘zlaydigan shayton jamoasidagilarni Men shunday qilamanki, ular kelib oyoqlaring oldida sajda qiladilar va Men seni sevganimni bilib oladilar. Sabr-toqatim haqidagi kalomni saqlaganing uchun Men ham seni yer yuzida yashovchilarni sinash uchun butun olam uzra keladigan vasvasa soatidan saqlayman.

> Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. 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 3:7–13.

> Mana, Men tez kelaman: hech kim sening tojingni olmasligi uchun, o‘zingda bor narsani mahkam tut. G‘olib kelganni Men O‘z Xudoyimning ma’badida ustun qilaman, va u endi undan tashqariga aslo chiqmaydi; va uning ustiga O‘z Xudoyimning nomini, O‘z Xudoyimdan osmondan tushadigan yangi Quddus shahrining nomini hamda O‘zimning yangi nomimni yozaman. Qulog‘i bor kishi, Ruh jamoatlarga nima deyayotganini eshitsin. Vahiy 3:7–13.

The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.

Filadelfiyaliklar bir yuz qirq to‘rt mingni ifodalaydi va ularga Xudo O‘zining yangi nomini ularning ustiga yozishi va’da qilingan. Rabbiy bir yuz qirq to‘rt ming bilan ahdga kirganida, U O‘zi haqidagi yangi bir nomni ayon qiladi. Ibrohimga Rabbiy tomonidan Uning Qodir Xudo ekani aytilgan edi.

> And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.

> Abram to‘qson to‘qqiz yoshga kirganida, Egamiz Abramga zohir bo‘lib, unga dedi: Men Qodir Xudoman; mening huzurimda yurgin va komil bo‘lgin. Men O‘zim bilan sening o‘rtangda ahdimni o‘rnataman va seni haddan ziyod ko‘paytiraman. Shunda Abram yuztuban yiqildi; Xudo esa u bilan so‘zlashib, dedi: Menga kelsak, mana, ahdim sen bilandir, va sen ko‘p xalqlarning otasi bo‘lasan. Endi sening noming boshqa Abram deb atalmaydi, balki noming Ibrohim bo‘ladi; chunki Men seni ko‘p xalqlarning otasi qildim. Ibtido 17:1–5.

When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.

Egamiz Ibrohim davrida tanlangan xalq bilan ahdga birinchi bor kirishganida, U O‘zini Qodir Xudo sifatida tanitdi. Muso davrida O‘z ahdiy munosabatini yanada rivojlantirganida, U ilk bor O‘zini YAHOVA deb tanitdi. Iso ko‘plar bilan bir hafta uchun ahdni tasdiqlashga kelganida, U Xudoning Eski Ahdda faqat bir marta tilga olingan va bu ham bobillik tomonidan aytilgan yangi bir nomini ochib berdi.

> Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.

> Shunda shoh Navuxadnazar hayratga tushdi, shoshilib o‘rnidan turdi va so‘z boshlab, maslahatchilariga dedi: “Biz olovning o‘rtasiga bog‘langan holda uch kishini tashlamaganmidik?” Ular shohga javob berib dedilar: “To‘g‘ri, ey shoh.” U javob berib dedi: “Mana, men to‘rt kishini bo‘sh holda, olovning o‘rtasida yurayotganini ko‘ryapman, va ularga hech zarar yetmagan; to‘rtinchisining qiyofasi esa Xudoning O‘g‘liga o‘xshaydi.” Daniel 3:24, 25.

It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.

Doniyor kitobining uchinchi bobi Qo‘shma Shtatlardagi yakshanba qonunini ifodalayotganini aniqlash juda oson. Doniyor 3 da Shadrax, Meshax va Abednego bir yuz qirq to‘rt mingni ifodalaydi. Bir yuz qirq to‘rt ming — ahdni so‘nggi marta yangilaydiganlardir. Doniyor 3 da biz yakshanba qonuni va kechki yomg‘ir tarixining bashoratomuz tasvirini ko‘ramiz. Masih quvg‘in olovlari ichida O‘zining uch sodiq quli bilan birga bo‘lgan va bo‘ladi; ular nafaqat bir yuz qirq to‘rt mingni, balki uch farishtaning xabarlarini ham ifodalaydi. Yakshanba qonuni inqirozining timsoli bo‘lgan olov ichida U O‘zining ismlaridan biri bilan tanitiladi, va bu shunday bir ism ediki, u Masih Xudoning O‘g‘li sifatida kelmagunicha tarixga kiritilmagan bo‘lar edi. Uchinchi bobdagi tasvirda biz dunyo oxirida ahdni yangilaydiganlarning so‘nggi inqiroz chog‘ida Masih bilan muloqot qilayotganini ko‘ramiz, va Unda hech bir inson bilmagan bir ism bor edi.

Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.

Misrda sodir bo‘lgan qutqarilishning Amerika Qo‘shma Shtatlaridagi yakshanba qonunini ifodalashi haqidagi mulohazamizdan haddan tashqari chetga chiqib ketishimizdan oldin, o‘zimizga shuni eslatishimiz kerakki, Misrda o‘n baloning birinchisi boshlanishidan avval haqiqiy Shabbat tashviqoti mavjud edi.

> And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.

> Fir’avn dedi: “Mana, endi yurt xalqi ko‘payib ketdi, siz esa ularni yuklaridan dam oldiryapsiz”. Fir’avn o‘sha kunning o‘zida xalqning nazoratchilariga va ularning boshliqlariga amr qilib dedi: “Bundan buyon g‘isht yasash uchun xalqqa avvalgidek somon bermanglar; o‘zlari borib, o‘zlari uchun somon terib kelsinlar. Ilgari yasagan g‘ishtlar sonini ularning zimmasiga yuklaysizlar; undan hech narsani kamaytirmanglar, chunki ular dangasa. Shu sababli: «Boraylik, Xudoyimizga qurbonlik qilaylik», deb faryod qilmoqdalar. Bu odamlarning ustiga yana ko‘proq ish yuklansin, toki ular shunda mehnat qilsinlar va behuda so‘zlarga e’tibor bermasinlar”. Xalqning nazoratchilari va ularning boshliqlari chiqib, xalqqa shunday dedilar: “Fir’avn shunday aytadi: «Men sizlarga somon bermayman. O‘zingiz borib, qayerdan topsangiz, somon o‘sha yerdan olinglar; ammo ishingizdan hech narsa kamaytirilmaydi»”. Shunday qilib, xalq somon o‘rniga poya terish uchun butun Misr yurti bo‘ylab tarqalib ketdi. Nazoratchilar esa ularni shoshiltirib: “Somon bor paytdagidek, har kunlik ishingizni ado etinglar”, der edilar. Fir’avnning nazoratchilari ular ustiga qo‘ygan Isroil o‘g‘illarining boshliqlari kaltaklanib, ulardan: “Nega avvalgidek kecha ham, bugun ham g‘isht yasashdagi belgilangan vazifangizni ado etmadingizlar?” deb so‘raldi. Shunda Isroil o‘g‘illarining boshliqlari kelib, Fir’avnga faryod qilib dedilar: “Nega qullaringga bunday muomala qilyapsan? Qullaringga somon berilmayapti, ammo bizga: «G‘isht yasinglar», deyishmoqda. Mana, qullaring kaltaklanmoqda, ayb esa o‘z xalqingdadir”. Lekin u dedi: “Sizlar dangasasizlar, dangasasizlar. Shuning uchun: «Boraylik, Egamizga qurbonlik qilaylik», deyapsizlar. Endi boringlar-da, ishlanglar; sizlarga somon berilmaydi, lekin belgilangan g‘isht sonini topshirasizlar”. Isroil o‘g‘illarining boshliqlari: “Har kunlik g‘ishtlaringiz sonidan hech narsa kamaytirmaysizlar”, deb aytilganidan keyin, o‘zlarining og‘ir ahvolda qolganini ko‘rdilar. Chiqish 5:5–19.

Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.

Yakshanba qonunidan oldin, yettinchi kun — Shabbatga rioya qiluvchilarga qarshi tobora kuchayib boruvchi qoʻzgʻalish boʻladi; xuddi Misr balolari arafasida boʻlgani kabi. Misrliklar ham, ibroniylar ham barcha kulfatlarga sabab boʻlayotgan shaxs deb Musoni koʻrsatgan edilar; xuddi Axab Ilyosni ayblaganidek.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.

> Shunday bo‘ldiki, Axab Ilyosni ko‘rganda, Axab unga dedi: “Isroilni bezovta qilayotgan senmisan?” U esa javob berdi: “Isroilni men bezovta qilganim yo‘q; balki sen va otangning xonadoni, Egamizning amrlarini tark etib, Baallarga ergashganingiz sababli, bezovta qilgansizlar.” 3 Shohlar 18:17, 18.

The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.

Musoning hikoyasi yakshanba qonuni tarixini tasvirlaydi, va Ilyosning hikoyasi ham yakshanba qonuni tarixini tasvirlaydi. Muso va Ilyos birgalikda ham, alohida-alohida ham ramzlardir. Masihning ulug‘vor qiyofaga kirishi chog‘ida ular birgalikda o‘lmaydigan bir yuz qirq to‘rt mingni va Rabbimizda vafot etadiganlarni ifoda etdilar. Muso tiriltirilgan edi, Ilyos esa hech qachon o‘lmadi. Ular, shuningdek, Vahiy kitobining o‘n birinchi bobida xalqni azoblovchi bo‘lgan ikki payg‘ambardir. Muso va Ilyos ramzlari orqali ko‘p haqiqatlar ifodalangan, va biz bunga keyinroq to‘xtalishga umid qilamiz.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Mana, Egamizning buyuk va dahshatli kuni kelishidan oldin Men sizlarga Ilyos payg‘ambarni yuboraman. U otalarning yuragini bolalarga, bolalarning yuragini esa otalariga qaytaradi; toki Men kelib, yerni la’nat bilan urmayin. Malakiy 4:5, 6.

Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.

Insonning sinov muddati yakunlanishidan sal oldin “Ilyos payg‘ambar” otalarning qalbini bolalarga, bolalarning qalbini esa otalariga qaratadigan maxsus xabar bilan namoyon bo‘lishi kerak. Barcha payg‘ambarlar dunyoning oxiri haqida shahodat beradilar va ularning barchasi bir-biriga muvofiqdir.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Va payg‘ambarlarning ruhlari payg‘ambarlarga bo‘ysunadi. Chunki Xudo tartibsizlikning emas, balki tinchlikning muallifidir, muqaddaslarning barcha jamoatlarida bo‘lgani kabi. 1 Korinfliklarga 14:32, 33.

Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”

Ilyosning xabari Egamizning buyuk va dahshatli kunidan sal oldin yetib keladi; shuning uchun u Vahiy kitobida “Iso Masihning Vahiyi” sifatida ifodalangan ayni o‘sha alohida xabardir. “Vaqt yaqin bo‘lganda” Ilyosning alohida xabari Xudoning “qullariga tez orada yuz berishi lozim bo‘lgan narsalarni” ko‘rsatadi.

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

> Iso Masihning Vahiyi — Xudo uni O‘z qullariga tez orada yuz berishi lozim bo‘lgan narsalarni ko‘rsatish uchun Unga berdi; va U buni O‘z farishtasi orqali O‘z quli Yuhannoga yuborib, ayon qildi. U Xudoning kalomi va Iso Masihning shahodati hamda ko‘rgan barcha narsalari haqida guvohlik berdi. Ushbu bashorat so‘zlarini o‘qiydigan kishi va uni eshitib, unda yozilganlarga rioya qiladiganlar baxtlidirlar; chunki vaqt yaqindir. Vahiy 1:1–3.

Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.

E’tibor bering, Malaki Ilyosni ramz sifatida qo‘llaganda, u amrlarga rioya etishga bevosita ishorani ham kiritadi.

> Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–6.

> Qulim Musoning qonunini eslanglar; Men Xorebda butun Isroil uchun unga farmonlar va hukmlar bilan birga amr etgan edim. Mana, Egamizning buyuk va dahshatli kuni kelishidan oldin Men sizlarga Ilyos payg‘ambarni yuboraman. U otalarning yuragini bolalarga, bolalarning yuragini esa o‘z otalariga buradi, toki Men kelib, yerni la’nat bilan urmayin. Malaki 4:4–6.

These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.

Bu uch oyat Eski Ahdning so‘nggi oyatlaridir va ular Eski Ahdning yakuniy va’dasini, shuningdek, o‘n amrga rioya qilishga berilgan ta’kidni o‘z ichiga oladi. Vahiy kitobida yettita “baraka” bor va ularning so‘nggisi o‘n amrga rioya qiluvchilar ustiga bo‘lgan barakadir.

> I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.

> Men Alfa va Omegaman, ibtido va intihoman, birinchi va oxirgiman. Uning amrlarini bajo keltiradiganlar baxtlidirlar, toki ular hayot daraxtidan bahramand bo‘lish huquqiga ega bo‘lsinlar va darvozalar orqali shaharga kirsinlar. Vahiy 22:13, 14.

The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”

Eski Ahddagi so‘nggi va’da bizni O‘n Amrni “eslash”ga da’vat etadi, biroq shu orqali u “esla” degan amrni o‘z ichiga olgan o‘sha bitta amrni alohida ta’kidlaydi.

> Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.

> Shanba kunini uni muqaddas tutish uchun yodda saqla. Olti kun mehnat qilgin va barcha ishlaringni bajar. Ammo yettinchi kun — Egang Xudoning shanbasidir; o‘sha kuni sen hech qanday ish qilmagin: na o‘zing, na o‘g‘ling, na qizing, na erkak quling, na cho‘ring, na mollaring, na darvozalaring ichidagi musofir. Chunki Egamiz osmon bilan yeru dengizni va ulardagi hamma narsani olti kunda yaratdi, yettinchi kuni esa orom oldi; shuning uchun Egamiz shanba kuniga baraka berdi va uni muqaddas qildi. Chiqish 20:8–11.

The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.

Eski va Yangi Ahdning har ikkala qismidagi so‘nggi va’da Xudoning amrlarini, ayniqsa yettinchi kun Shabbatini alohida ta’kidlaydi. Malaki “eslang”, deydi, Yuhanno esa buni qilganingiz uchun siz muborak ekaningizni ma’lum qiladi. Yettinchi kun Shabbati Xudoning yaratishini va Uning yaratuvchi qudratini yodga soladi. Shabbat, shuningdek, yer tarixining oxirgi kunlarida bahs-munozara nuqtasiga aylanadi. Yuhanno Uning amrlarini bajo keltiradiganlar ustidagi “baraka”ni qayd etar ekan, u shunchaki Iso — Alfa va Omega, boshi va oxiri, birinchi va oxirgisi — e’lon qilgan narsani qayd etmoqda. Shuning uchun, Yangi Ahdning so‘nggi va’dasi Yettinchi kun Shabbati, shuningdek oxirni boshi bilan belgilovchi ilohiylik sifatiga ham taalluqlidir.

The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.

Ibtidolar degan ma’noni anglatuvchi Ibtido kitobida tilga olingan birinchi haqiqat Yaratganni, yaratilishni va Shabbatga berilgan alohida urg‘uni ko‘rsatadi. Bularning barchasi birgalikda, satr ustiga satr tarzida, Eski Ahdning boshi hamda Eski va Yangi Ahdlarning oxiri Xudoni Yaratgan Zot sifatida, O‘n Amrni, Shabbat amrini va Iso boshlanish hamda oxir ekanini ta’kidlaydi.

Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.

Malaki Eski Ahdning so‘nggi va’dasida Ilyos payg‘ambarni ramz sifatida qo‘llaydi; u Izebel va Axobga qarshi chiqqan payg‘ambar edi. Vahiy kitobi Izebelni papalikning ramzi sifatida, o‘nta shohni esa Birlashgan Millatlar Tashkilotining ramzi sifatida qo‘llaydi. Ilyosning Axob va Izebel bilan to‘qnashuvi bir yuz qirq to‘rt mingning papalik boshchiligida va Qo‘shma Shtatlar tomonidan kuchlantirilgan Birlashgan Millatlar Tashkiloti bilan to‘qnashuvini ifodalaydi. Isroilning shimoldagi o‘nta qabilasining shohi sifatida Axob o‘nta qabila ustidan hukmronlik qiluvchi hokimiyatni ifodalagan, shu tariqa Qo‘shma Shtatlarning (Axob) Birlashgan Millatlar Tashkilotiga (Vahiy o‘n yettidagi o‘nta qabila yoki o‘nta shoh) papalik (Izebel) uchun Shabbatni tutuvchilarni quvg‘in qilish vakolatini berishini timsollagan. Malaki Egamizning buyuk va dahshatli kunidan oldin keladigan xabarni ifodalash uchun Ilyosdan foydalanganda, Ilyos uch yarim yil davomida Izebel tomonidan quvg‘in qilingani kabi, zamonaviy Rim (ajdarho, maxluq va soxta payg‘ambar) tomonidan quvg‘in qilinadiganlarni ifodalaydi. Malaki 4:4 da “eslang” so‘zini qo‘llash orqali Shabbatni ta’kidlash Malaki tasvirlagan bashoratli manzaraga yakshanba qonuni inqirozini ham qo‘shadi.

Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.

Eski Ahdning boshini Eski Ahdning oxiri bilan, so‘ngra Muqaddas Kitobning boshini Muqaddas Kitobning oxiri bilan qiyoslash orqali yetkaziladigan haqiqatlarni ko‘rib chiqishga yana ancha ko‘p narsa qo‘shilishi lozim. Ibtidoda biz Yaratganni, yaratilishni va yaratilishni yodga oladigan Shabbatni ko‘ramiz. Malakiyda esa Shabbat amri insoniyat sinov muddatining nihoyasiga va yetti oxirgi ofatga olib boradigan inqiroz masalasi sifatida ko‘rsatiladi, yoki Malakiy aytganidek, “Egamizning buyuk va dahshatli kuni.” Ilyos halok bo‘layotgan dunyoga uchinchi farishtaning xabarini taqdim etadigan Xudoning xalqini ifodalaydi.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> “Bugun, Ilyosning va Yahyo Cho‘mdiruvchining ruhi hamda qudratida, Xudo tomonidan tayinlangan xabarchilar hukmga yuz tutgan dunyoning diqqatini sinov muddatining yakuniy onlariga hamda Iso Masihning Shohlar Shohi va Rabbilar Rabbi sifatida zohir bo‘lishi bilan bog‘liq tez orada yuz beradigan tantanavor voqealarga qaratmoqdalar.” Payg‘ambarlar va Shohlar, 715, 716.

The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.

Muqaddas Kitobning boshlanishi, ya’ni Eski Ahdning ham boshlanishi, har ikkala Ahdning oxiri bilan bir xil voqeani ko‘rsatadi, biroq har bir boshlanish va yakunning o‘ziga xos ta’kidlaydigan haqiqati va xabarga qo‘shadigan hissasi bor. Ibtidoda e’tibor Xudoning faoliyatlariga qaratilgan bo‘lsa, Malakiyda e’tibor kelayotgan inqiroz haqida ogohlantiruvchi xabarga qaratilgan. Vahiyning oxiri Alfa va Omegani ko‘rsatadi. Yangi Ahdning birinchi kitobida biz quyidagini o‘qiymiz.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham.

> Iso Masihning nasab kitobi: u Dovudning o‘g‘li, Ibrohimning o‘g‘lidir.

> Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

> Ibrohim Ishoqni tug‘di; Ishoq esa Yoqubni tug‘di; Yoqub Yahudo va uning birodarlarini tug‘di; Yahudo Tamordan Foris va Zoroni tug‘di; Foris Esromni tug‘di; Esrom esa Aromni tug‘di; Arom Aminadobni tug‘di; Aminadob Nahshonni tug‘di; Nahshon esa Salmonni tug‘di; Salmon Rohobdan Bo‘ozni tug‘di; Bo‘oz Rutdan Obidni tug‘di; Obid esa Yessayni tug‘di; Yessay shoh Dovudni tug‘di; shoh Dovud esa Uriyoning xotini bo‘lgan ayoldan Sulaymonni tug‘di; Sulaymon Raxabomni tug‘di; Raxabom Abiyoni tug‘di; Abiyo esa Asoni tug‘di; Aso Yohushofotni tug‘di; Yohushofot Yoromni tug‘di; Yorom esa Uzziyoni tug‘di; Uzziyo Yo‘tomni tug‘di; Yo‘tom Oxozni tug‘di; Oxoz esa Hizqiyoni tug‘di; Hizqiyo Manashshani tug‘di; Manashsha Omonni tug‘di; Omon esa Yoshiyoni tug‘di; Yoshiyo Bobilga surgun qilinish arafasida Yaxonyo va uning birodarlarini tug‘di. Bobilga surgun qilinganlaridan keyin Yaxonyo Shaltiyolni tug‘di; Shaltiyol esa Zarubabelni tug‘di; Zarubabel Abihudni tug‘di; Abihud Eliyoqimni tug‘di; Eliyoqim esa Ozorni tug‘di; Ozor Sodoqni tug‘di; Sodoq Oximni tug‘di; Oxim esa Eliudni tug‘di; Eliud Elazarni tug‘di; Elazar Mattonni tug‘di; Matton esa Yoqubni tug‘di; Yoqub Maryamning eri Yusufni tug‘di; Maryamdan esa Iso tug‘ildi, U Masih deb ataladi.

> So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

> Shunday qilib, Ibrohimdan Dovudgacha bo‘lgan barcha nasllar o‘n to‘rt nasldir; Dovuddan Bobilga surgun qilinishgacha o‘n to‘rt nasldir; Bobilga surgun qilinishdan Masihgacha ham o‘n to‘rt nasldir.

> Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

> Iso Masihning tug‘ilishi esa shunday bo‘ldi: Onasi Maryam Yusufga unashtirilgan edi; ular birga bo‘lishlaridan oldin, u Muqaddas Ruhdan homilador ekani ma’lum bo‘ldi. Shunda eri Yusuf, solih odam bo‘lgani va uni xalq oldida sharmanda qilishni istamagani uchun, uni yashirincha qo‘yib yuborishni niyat qildi. Ammo u bu narsalar haqida o‘ylab turganida, mana, Rabbimizning farishtasi unga tushida ko‘rinib, shunday dedi: “Ey Dovud o‘g‘li Yusuf, Maryamni xotining sifatida qabul qilishdan qo‘rqma; chunki unda homila bo‘lgan narsa Muqaddas Ruhdandir.”

> And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.

> U O‘g‘il tug‘adi, sen esa Uning ismini ISO deb qo‘yasan, chunki U O‘z xalqini gunohlaridan qutqaradi. Bularning hammasi esa Rabbiy payg‘ambar orqali aytgan so‘z bajo bo‘lishi uchun yuz berdi; u shunday degan edi: “Mana, bokira homilador bo‘lib, O‘g‘il tug‘adi va Unga Immanuil deb ism qo‘yadilar”, bu tarjima qilinganda “Xudo biz bilan” deganidir. So‘ng Yusuf uyqudan uyg‘onib, Rabbiy farishtasi unga buyurganidek qildi va xotinini o‘z nikohiga oldi. Ammo u to to‘ng‘ich O‘g‘lini tug‘gunicha uni bilmadi; va Uning ismini ISO deb qo‘ydi. Matto 1:1–25.

The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.

Yangi Ahdning boshlanishi Eski Ahdning boshlanishi va yakuni hamda Yangi Ahdning yakuni bilan uyg‘un keladi, chunki u Xudoning yaratuvchi qudratini ta’kidlaydi; zero, Masih olti kunda barcha narsani yaratishda qo‘llagan qudratning aynan o‘zi “O‘z xalqini ularning gunohlaridan qutqarish” uchun ishlatadigan qudratdir. Ushbu parcha Ishayo bitiklaridan keltirganidek, Immanuil so‘zi “Xudo biz bilan” degan ma’noni bildiradi. U O‘z ilohiy tabiatini bizning insoniy tabiatimiz bilan birlashtirib, O‘z xalqi ichida maskan tutadi, va bu aynan U Maryamda mujassam bo‘lganida amalga oshirgan birlashuvning o‘zidir.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> “Xudoning talabi mezoniga mutlaq itoatdan o‘zga hech narsa javob bera olmaydi. U O‘z talablarini noaniq holda qoldirmagan. U insonni O‘zi bilan uyg‘unlikka keltirish uchun zarur bo‘lmagan biror narsani buyurmagan. Biz gunohkorlarga Uning fe’l-atvor idealini ko‘rsatishimiz va ularni Masihga yetaklashimiz kerak; bu idealga faqat Uning inoyati bilangina erishish mumkin.

> “The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.

> “Najotkor insoniyatning zaifliklarini O‘z zimmasiga oldi va gunohsiz hayot kechirdi, toki insonlar insoniy tabiatning ojizligi sababli yenga olmasliklaridan qo‘rqmasinlar. Masih bizni ‘ilohiy tabiatga sheriklar’ qilish uchun keldi, va Uning hayoti shuni e’lon qiladiki, ilohiylik bilan birlashgan insoniyat gunoh qilmaydi.” Ministry of Healing, 180.

The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.

Yangi Ahdning boshlanishi Iso qayerda, qachon va nima sababdan O‘z zimmasiga bizning insoniy tabiatimizni olganini ko‘rsatadi. U buni insoniy qudrat ilohiy qudrat bilan birlashganda gunoh qilmasligini namoyon etish uchun qildi. Gunoh — qonunning buzilishidir; Malakiy esa uni “yodda tutishimiz” kerakligini aytadi. Yuhanno bizga qonunni tutadiganlar, demak gunoh qilmaydiganlar, samoviy darvozalardan kirishlari mumkinligini bildiradi. Matto gunohkor ham, xuddi Masih yengganidek, gunoh ustidan g‘alaba qozonishi mumkinligini ko‘rsatadi. Masih ichimizda bo‘lganda (ulug‘vorlik umidi), olamni yaratgan yaratuvchi qudrat ichimizda bo‘ladi. Bu imkoniyat Masihning insoniyat oilasiga kirishni tanlashi va abadiyatning qolgan barcha davri davomida nafaqat Xudoning O‘g‘li, balki Inson O‘g‘li ham bo‘lib qolishi orqali ta’minlandi.

There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.

Vahiy kitobidan insoniyatning sinov vaqti yakunlanishidan sal oldin Xudoning xalqiga maxsus bir haqiqat xabari ochib beriladi. O‘sha maxsus xabar, shuningdek, “Egamizning qo‘rqinchli kuni”dan sal oldin e’lon qilinadigan Malakining “Ilyos xabari”dir.

At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.

Har ikkala Ahdning boshida va Yangi Ahdning oxirida Xudoning muayyan sifatlari ko‘rsatiladi. Ibtidoda U Yaratuvchidir, Vahiy kitobining oxirida esa U Alfa va Omegadir. Yangi Ahdning boshida U Inson O‘g‘li bo‘ladi. Eski Ahdning oxirida esa biz payg‘ambar Ilyos o‘zi e’lon qiladigan xabarni amalga oshirishda qo‘llaydigan tamoyilni topamiz: otalarning qalblarini bolalarga, bolalarning qalblarini esa otalarga burish.

The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.

Ilyos o‘z ogohlantirish xabarini taqdim etishda qo‘llaydigan bashoratli tamoyil aynan Vahiy kitobida Yuhannoga bajarish buyurilgan ishning o‘zidir. Ilyos “otalarning yuragini bolalarga, bolalarning yuragini esa otalariga qaratadi”, Yuhannoga esa o‘sha paytda mavjud bo‘lgan narsalarni yozish buyurildi va shu tariqa u ayni vaqtda kelajakda sodir bo‘ladigan narsalarni ham yozayotgan bo‘lar edi. Yuhanno alfa va omega tamoyili bashoratli Kalomda qanday amal qilishini ko‘rsatish uchun vosita qilingan, va Ilyos o‘z xabarini ayni shu tamoyil asosiga quradi. Muqaddas Kitobning boshini uning oxiri bilan taqqoslaganimizda, biz Eski bilan Yangini taqqoslayotgan bo‘lamiz. Ota o‘z farzandining boshlanishidir, farzand esa otaning yakunidir. Bir yuz qirq to‘rt ming kishi Ibrohim farzandlarining so‘nggi avlodidir, va Xudo Ibrohim bilan ahd tuzgan tarix Xudo o‘sha ahdni bir yuz qirq to‘rt ming kishi bilan yangilaydigan tarixning timsolidir.

> Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.

> Shunday ekan, va’da butun zurriyot uchun sobit bo‘lishi uchun u imondandir, toki inoyatga ko‘ra bo‘lsin; faqat qonunga mansub bo‘lganlar uchungina emas, balki Ibrohimning imonidan bo‘lganlar uchun ham; u hammamizning otamizdir. Rimliklarga 4:16.

The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.

Ilyosning xabari alfa va omega tamoyilini ifodalaydi, chunki otalar alfa, bolalar esa omegadir. Ilyosning xabari otalarning yuraklarini bolalarga qaratadi. Masih Yahyo Cho‘mdiruvchini Ilyos deb ta’riflagan, Ellen Uayt esa Uilyam Millerni ham Ilyos, ham Yahyo Cho‘mdiruvchi deb ta’riflagan. Bu vakil kishilarning barchasining xabari otalarning yuraklarini bolalarga va aksincha, bolalarning yuraklarini otalarga qaratish sifatida ifodalangan. Bu ish xabarning odamlar yuraklarini samoviy Otalariga qaratishdagi ta’sirini ifodalaydi, ammo u bundan ham ko‘proq ma’noni anglatadi, chunki u ishning ramzidir. Muqaddas Kitob bashoratida ramzlar bir nechta ma’noga ega bo‘ladi va ular matnning kontekstiga ko‘ra aniqlanishi lozim.

> “What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.

> “Yahyo payg‘ambarni buyuk qilgan narsa nima edi? U o‘z ongini yahudiy xalqining muallimlari taqdim etgan urf-odatlar to‘dasiga yopdi va uni yuqoridan keladigan hikmatga ochdi. Uning tug‘ilishidan oldin Muqaddas Ruh Yahyo haqida shunday shahodat bergan edi: ‘U Egamizning nazarida buyuk bo‘lur, sharob ham, mast qiluvchi ichimlik ham ichmas; va u Muqaddas Ruhga to‘lar…. Isroil o‘g‘illaridan ko‘plarini u Egamiz, ularning Xudosiga qaytarur. Va u otalarning yuraklarini bolalarga, itoatsizlarni esa solihlarning hikmatiga burish uchun, Egamizga hozirlangan bir xalqni tayyorlash uchun, Ilyosning ruhi va qudrati bilan Uning oldidan borur.’ Luqo 1:15–17.” Ota-onalar, Muallimlar va Talabalar uchun Nasihatlar, 445.

The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.

Xabar shunday mo‘ljallanganki, eshitishni tanlaganlar o‘z yuraklarini Samoviy Otaga qaratadilar; biroq ogohlantiruvchi xabarni yetkazishda qo‘llanadigan asosiy bashoratli tamoyil shundan iborat bo‘ladiki, Masih Alfa va Omega, birinchi va oxirgi, boshlanish va tugashdir. Ilyos xabari Xudoning bashoratli Kalomini Iso Masih Xudoning Kalomi ekanligi nuqtayi nazaridan taqdim etishga asoslangan bo‘lib, Muqaddas Kitobni boshqaradigan qoidalar ham Uning fe’l-atvorining sifatlaridir.

> “The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.

> “Xudoning qonuni Xudoning O‘zi kabi muqaddasdir. U Uning irodasining vahiyidir, Uning fe’l-atvorining ko‘chirmasidir, ilohiy sevgi va donolikning ifodasidir. Yaratilishdagi uyg‘unlik barcha mavjudotlarning, jonli va jonsiz hamma narsaning Yaratuvchining qonuniga mukammal muvofiqligiga bog‘liq. Xudo boshqaruv uchun nafaqat tirik mavjudotlarga, balki tabiatdagi barcha jarayonlarga ham qonunlar belgilagan. Hamma narsa o‘zgarmas qonunlar ostidadir, ularni mensimaslik mumkin emas. Ammo tabiatdagi hamma narsa tabiiy qonunlar bilan boshqarilar ekan, yer yuzida yashovchi barcha mavjudotlar ichida faqat inson axloqiy qonun oldida javobgardir. Yaratilishning toj asari bo‘lgan insonga Xudo O‘z talablarini anglash, Uning qonunining adolati va ehsonkorligini hamda uning inson zimmasidagi muqaddas da’volarini tushunish qudratini bergan; va insandan og‘ishmas itoat talab qilinadi.” Patriarxlar va payg‘ambarlar, 53.

Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.

Hamma narsa (va bunga, albatta, Muqaddas Kitob ham kiradi, chunki Muqaddas Kitob bir narsadir, agar u bir narsa bo‘lsa, demak u hamma narsaning bir qismidir) qat’iy qonunlar ostidadir. Muqaddas Kitobni to‘g‘ri talqin qilishni boshqaradigan qat’iy qonunlar yoki qoidalar mavjud. Ana shu qoidalardan biri shuki, Muqaddas Kitob bir narsaning oxirini uning boshlanishi bilan aynanlashtiradi. Iso Xudoning Kalomidir, U Birinchi ham, Oxirgi hamdir, va bu “qat’iy qonun” hamda Uning tabiatining bir sifatidir.

We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.

Ilyos haqidagi bu kirishdan biz Eski va Yangi Ahdning ham boshlanishi, ham yakuni o‘zaro muvofiq ekanini ko‘rsatish uchun foydalandik. Muqaddas Kitobning yakuni, ya’ni Vahiy kitobining yakuni ham Vahiyning boshlanishi bilan uyg‘undir. Xudoning kalomi har doim bir narsaning oxirini o‘sha narsaning boshi orqali tasvirlaydi, degan tamoyilga asoslangan holda, ayni haqiqatlarga besh guvoh bor; bu tamoyil Xudoning fe’l-atvoriga xos sifatdir. Ana shu haqiqat Iso Masihning Alfa va Omega ekanining ma’nosiga kiradi.

> “To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.

> Patmos orolida bo‘lgan havoriy Yuhannoga jamoatning tajribasiga oid chuqur va hayajonli qiziqish uyg‘otuvchi manzaralar ochib berildi. Xudoning xalqi o‘z oldilaridagi xatarlar va kurashlar haqida anglab yetishlari uchun unga benihoya qiziqishli va nihoyatda muhim mavzular timsollar hamda ramzlar orqali ko‘rsatildi. Zamona nihoyasigacha bo‘lgan nasroniy dunyosining tarixi Yuhannoga vahiy qilindi. U Xudoning xalqining holatini, xavf-xatarlarini, kurashlarini va yakuniy xalos bo‘lishini katta ravshanlik bilan ko‘rdi. U yer yuzining hosilini pishitadigan yakunlovchi xabarni yozib qoldiradi — u hosil yo samoviy ombor uchun bog‘lamlar, yo esa oxirgi kunning olovlari uchun bog‘langan shox-shabba bo‘lib yetiladi.

> “In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.

> “Vahiyda Yuhanno Xudoning xalqi haqiqat uchun boshdan kechiradigan sinovlarni ko‘rdi. U ularning Xudoning amrlariga itoat etishda bukilmas qat’iyatini, ularni itoatsizlikka majbur etishga uringan zulmkor kuchlar qarshisida ko‘rdi, va u ularning hayvon va uning surati ustidan yakuniy g‘alabasini ham ko‘rdi.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> “Ulkan qizil ajdaho, qoplonga o‘xshash vahshiy hayvon va qo‘zichoqnikiga o‘xshash shoxlari bo‘lgan hayvon timsollari ostida, Xudoning qonunini oyoqosti qilish va Uning xalqini quvg‘in etishda ayniqsa faol bo‘ladigan yer yuzidagi hokimiyatlar Yuhannoga ko‘rsatildi. Urush zamonning oxirigacha davom etadi. Muqaddas ayol va uning farzandlari timsolida ifodalangan Xudo xalqi son jihatdan nihoyatda ozchilikda ekani ko‘rsatildi. Oxirgi kunlarda faqat bir qoldiqgina hali mavjud edi. Yuhanno ular haqida shunday deydi: ular ‘Xudoning amrlarini saqlaydigan va Iso Masihning guvohligiga ega bo‘lganlardir.’”

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

> “Butparastlik orqali, so‘ngra esa Papalik orqali, Shayton ko‘p asrlar davomida Xudoning sodiq guvohlarini yer yuzidan yo‘qotib yuborishga urinib, o‘z qudratini ishga soldi. Butparastlar ham, papachilar ham ayni bir ajdarho ruhidan harakatga keltirilgan edilar. Ular faqat shu jihatdan farq qilar edilarki, Papalik Xudoga xizmat qilayotgandek ko‘rinish berib, yanada xavfli va shafqatsizroq dushman edi. Rimchilik vositasida Shayton dunyoni asir oldi. Xudoning nomi bilan ataluvchi jamoat ham ushbu aldanish saflariga sweptirib kiritildi, va ming yildan ortiq vaqt davomida Xudoning xalqi ajdarhoning g‘azabi ostida azob chekdi. Papalik esa o‘z qudratidan mahrum qilinib, ta’qibni to‘xtatishga majbur bo‘lganida, Yuhanno ajdarhoning ovozini takrorlaydigan va o‘sha o‘sha shafqatsiz hamda kufrona ishni davom ettiradigan yangi bir hokimiyat ko‘tarilib kelayotganini ko‘rdi. Jamoatga va Xudoning qonuniga qarshi urush olib boradigan oxirgi hokimiyat bo‘lgan bu kuch, qo‘zichoqnikiga o‘xshash shoxlari bor bir mahluq bilan ramziy ifodalangan edi. Undan oldingi mahluqlar dengizdan chiqqan bo‘lsa, bu esa yerdan ko‘tarilib chiqdi; bu esa ramzda ifodalangan millatning tinch yo‘l bilan yuksalganini bildiradi. “Qo‘zichoqnikiga o‘xshash ikki shox” Amerika Qo‘shma Shtatlari hukumatining uning ikki asosiy tamoyili — respublikachilik va protestantlikda ifodalangan xarakterini juda yaxshi aks ettiradi. Bu tamoyillar millat sifatidagi qudratimiz va farovonligimizning siridir. Dastlab Amerika qirg‘oqlaridan boshpana topganlar papalikning mag‘rur da’volari va podshohlik boshqaruvining zulmidan xoli bir mamlakatga yetib kelganliklaridan quvondilar. Ular fuqaroviy va diniy erkinlikning keng poydevori ustiga bir hukumat barpo etishga ahd qildilar.

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.

> “Ammo bashorat qalamining keskin chizig‘i ushbu osoyishta manzarada o‘zgarish yuz berishini ochib beradi. Qo‘zichoqnikiga o‘xshash shoxlari bor mahluq ajdahoning ovozi bilan gapiradi va ‘undan oldingi birinchi mahluqning butun hokimiyatini amalga oshiradi.’ Bashorat shuni e’lon qiladiki, u yer yuzida yashovchilarga mahluq uchun bir surat yasashlarini aytadi va ‘u kichik-kattaning, boy-kambag‘alning, ozod-qulning hammasiga o‘ng qo‘llariga yoki peshonalariga bir tamg‘a oldiradi; va hech kim u tamg‘aga, yoki mahluqning nomiga, yoxud uning nomining soniga ega bo‘lmasa, na sotib ola, na sota oladi.’ Shunday qilib Protestantizm Papalikning izidan boradi.”

> “It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.

> “Aynan shu vaqtda uchinchi farishta osmonning o‘rtasida uchib ketayotgan holda ko‘rinadi va shunday deya jar soladi: ‘Kim maxluqqa va uning suratiga sajda qilsa hamda uning tamg‘asini peshonasida yoki qo‘lida qabul qilsa, o‘sha ham Xudoning g‘azabi sharobidan ichadi; u Uning qahri kosasiga aralashmasdan quyilgandir.’ ‘Mana bular Xudoning amrlarini va Isoning imonini saqlaydiganlardir.’ Dunyodan keskin farqli ravishda, Xudoga bo‘lgan sadoqatidan chekinmaydigan kichik bir jamoa turadi. Bular Ishayo Xudoning qonunida paydo qilingan buzilishni tuzatadiganlar, qadimiy vayronalarni qayta tiklaydiganlar, ko‘p avlodlarning poydevorini qayta ko‘taradiganlar deb aytgan o‘shalardir.”

> “The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.

> “Fanoiylarga qaratilgan ogohlantirishlarning eng tantanalisi va eng dahshatli tahdidi uchinchi farishtaning xabarida bayon etilgandir. Xudoning rahmini aralashtirmagan holdagi g‘azabini boshga tushiradigan gunoh nihoyatda jirkanch tabiatli bo‘lishi kerak. Bu gunohning mohiyati borasida dunyo zulmat ichida qoldiriladimi?—Aslo yo‘q. Xudo O‘z mavjudotlari bilan bunday muomala qilmaydi. Uning g‘azabi hech qachon bilimsizlikdan qilingan gunohlar ustiga yuborilmaydi. Uning hukmlari yer yuziga keltirilishidan oldin, bu gunohga doir nur dunyoga taqdim etilishi lozim, toki inson nima uchun bu hukmlar ijro etilishini bilsin va ulardan qochib qutulish imkoniyatiga ega bo‘lsin.”

> “The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?

> “Ushbu ogohlantirishni o‘z ichiga olgan xabar Inson O‘g‘lining zohir bo‘lishidan oldin e’lon qilinadigan so‘nggi xabardir. U O‘zi bergan alomatlar Uning kelishi yaqinlashib qolganini bildiradi. Uchinchi farishtaning xabari qariyb qirq yil davomida yangrab kelmoqda. Buyuk kurashning hal qiluvchi masalasida ikki tomon namoyon bo‘ladi: ‘mahluq va uning suratiga sajda qiladiganlar’ hamda uning tamg‘asini qabul qiladiganlar, va ‘tirik Xudoning muhrini’ qabul qilib, peshonalariga Otaning nomi yozilganlar. Bu ko‘rinadigan belgi emas. Jonining najotidan manfaatdor bo‘lganlarning barchasi jiddiy va tantanavor tarzda shuni so‘rab-surishtirishi lozim bo‘lgan vaqt keldi: Xudoning muhri nima? va mahluqning tamg‘asi nima? Uni qabul qilishdan qanday qochishimiz mumkin?”

> “The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.

> “Xudoning muhri, Uning hokimiyatining belgisi yoki alomati, to‘rtinchi amrda topiladi. Bu O‘n Amr ichidagi osmonlar va yerning Yaratuvchisi sifatida Xudoga ishora qiladigan hamda haqiqiy Xudoni barcha soxta xudolardan aniq ajratib ko‘rsatadigan yagona amrdir. Butun Muqaddas Bitiklar davomida Xudoning yaratuvchilik qudrati haqiqati Uning barcha majusiy ilohlardan yuksak ekanining dalili sifatida keltiriladi.”

> “The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.

> To‘rtinchi amr tomonidan buyurilgan Shabbat yaratilish ishini xotirlash uchun joriy etilgan bo‘lib, shu tariqa insonlarning ongini doimo haqiqiy va barhayot Xudoga qaratib turish uchun berilgan. Agar Shabbat har doim saqlanganida edi, hech qachon na butparast, na ateist, na imonsiz bo‘lmagan bo‘lur edi. Xudoning muqaddas kuniga muqaddas rioya qilish insonlarning ongini ularning Yaratuvchisiga yo‘naltirgan bo‘lur edi. Tabiatdagi narsalar U zotni ularning yodiga keltirgan bo‘lur edi, va ular Uning qudrati hamda Uning sevgisiga guvohlik bergan bo‘lur edi. To‘rtinchi amrning Shabbati barhayot Xudoning muhridir. U Xudoni Yaratuvchi sifatida ko‘rsatadi va U yaratgan mavjudotlar ustidan Uning haqli hokimiyatining belgisidir.

> “What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?

> “Unday ekan, agar hayvonning belgisi haqiqiyning o‘rniga dunyo qabul qilgan soxta shanbadan boshqa narsa bo‘lmasa, u holda hayvonning belgisi nima?”

> “The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.

> “Papalik o‘zini Xudo deb atalgan har qanday narsadan yoki sajda qilinadigan har qanday zotdan yuqori ko‘tarishi kerakligi haqidagi bashoratli bayonot, Shabbatni haftaning yettinchi kunidan birinchi kuniga o‘zgartirishda hayratlanarli darajada amalga oshdi. Qaerda papalik shabbati Xudoning Shabbatidan ustun qo‘yilib hurmat qilinsa, o‘sha yerda gunoh odami osmonu yerning Yaratuvchisidan yuqori ko‘tariladi.

> “Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’

> “Masih Shabbatni o‘zgartirgan, deb ta’kidlaydiganlar Uning O‘z so‘zlariga bevosita zid chiqadilar. U Tog‘dagi va’zida shunday degan: ‘Men qonunni yoki payg‘ambarlarni bekor qilish uchun kelganman, deb o‘ylamanglar; Men bekor qilish uchun emas, balki bajo keltirish uchun kelganman. Chunki sizlarga chinini aytayin: osmon bilan yer yo‘qolib ketmaguncha, hammasi bajo bo‘lmaguncha, qonundan na bir yota, na bir nuqta aslo yo‘qolmaydi. Shunday ekan, kim bu eng kichik amrlardan birini buzsa va odamlarga ham shunday o‘rgatsa, Osmon Shohligida eng kichik deb ataladi; ammo kim ularni bajarsa va o‘rgatsa, o‘sha Osmon Shohligida buyuk deb ataladi.’”

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.

> “Rim-katoliklar Shabbatning o‘zgartirilishi o‘z cherkovlari tomonidan amalga oshirilganini tan oladilar va aynan shu o‘zgarishni ushbu cherkovning oliy hokimiyatining dalili sifatida keltiradilar. Ular haftaning birinchi kunini Shabbat sifatida tutish orqali protestantlar ilohiy narsalar yuzasidan qonun chiqarishdagi uning hokimiyatini tan olayotganlarini e’lon qiladilar. Rim cherkovi o‘zining xatosizlik haqidagi da’vosidan voz kechmagan, va dunyo hamda protestant cherkovlari uning o‘zi yaratgan soxta shabbatni qabul qilganlarida, ular amalda uning bu da’vosini tan oladilar. Ular bu o‘zgarishni himoya qilish uchun havoriylar va ota-bobolarning hokimiyatini dalil qilib keltirishlari mumkin, ammo ularning mulohazasidagi xatolikni osongina ko‘rish mumkin. Papachi protestantlar o‘zlarini o‘zlari aldayotganlarini, bu masaladagi haqiqatlarga ko‘zlarini ataylab yumayotganlarini anglab yetadigan darajada ziyrakdir. Yakshanba institutiga e’tibor ortib borgani sari, u quvonadi, chunki bu oxir-oqibat butun protestant dunyosini Rim bayrog‘i ostiga olib kelishiga ishonchi komildir.” Signs of the Times, 1899-yil 1-noyabr.

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