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# Future for America and July 18, 2020 - Number One

Amerika uchun kelajak va 2020-yil 18-iyul — Birinchi raqam

Cavemen of Covenant: Moses & Elijah at the End of the World

Ahd g‘or odamlari: Dunyoning oxirida Muso va Ilyos

Author

Jeff Pippenger

Published

August 23, 2023

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Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”

Muso va Ilyos — bashoratli ramzlardir; kontekstga qarab, ularning har biri alohida bir ramz sifatida anglashilishi mumkin, shuningdek ular har ikkala payg‘ambarni o‘z ichiga olgan bitta ramz sifatida ham tushunilishi mumkin. Ikki kishining guvohligi bilan bir narsa sobit bo‘ladi, va Vahiy kitobining o‘n birinchi bobida Muso va Ilyos Eski va Yangi Ahdlarning ikki guvohini ifodalaydi. Iso qiyofasining o‘zgarishi tog‘ida, Masihning Ikkinchi kelishini ifoda etar ekan, bu qo‘shaloq ramz yakshanba qonuni inqirozidagi bir yuz qirq to‘rt mingni (Ilyos) ham, shahidlarni (Muso) ham ifodalaydi. Ular birgalikda ramz sifatida Xo‘ribdagi g‘orda dunyo oxiridagi Xudoning xalqini ifodalaydi; ular Xudoning fe’l-atvorining vahiyi bo‘lgan va laodikiyalikni filadelfiyalikka aylantirish qudratini o‘z ichiga olgan xabarni “eshitadigan”, “o‘qiydigan” va “saqlaydigan” kishilardir. Tez orada, (juda tez orada) shunday bir nuqta keladiki, nodon laodikiyalik Adventistlar “Mana, Kuyov kelmoqda”, degan nidoga to‘g‘ri javob berish uchun zarur bo‘lgan “moy”dan foydalanish imkonidan endi mahrum bo‘ladilar.

> And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.

> Muso Egamizga dedi: “Mana, Sen menga: «Bu xalqni olib chiq», deb aytyapsan; ammo men bilan kimni yuborishingni menga bildirmading. Holbuki, Sen: «Men seni noming bilan bilaman, va sen ham Mening nazarimda marhamat topgansan», degansan. Endi, iltimos qilaman, agar Sening nazaringda marhamat topgan bo‘lsam, menga O‘z yo‘lingni ko‘rsatgin, toki Seni tanib-bilay, va Sening nazaringda marhamat topay; hamda shuni nazarda tutginki, bu xalq Sening xalqingdir.” U dedi: “Mening huzurim sen bilan boradi, va Men senga orom beraman.” U Unga dedi: “Agar Sening huzuring men bilan bormasa, bizni bu yerdan olib chiqma. Chunki men va Sening xalqing Sening nazaringda marhamat topganimiz nima bilan shu yerda ma’lum bo‘ladi? Sen biz bilan borishing bilan emasmi? Shunday qilib, men va Sening xalqing yer yuzidagi barcha xalqlardan ajratilgan bo‘lamiz.” Egamiz Musoga dedi: “Sen aytgan bu ishni ham Men qilaman; chunki sen Mening nazarimda marhamat topgansan, va Men seni noming bilan bilaman.” U dedi: “Yalvoraman, O‘z ulug‘vorligingni menga ko‘rsatgin.” U dedi: “Men butun yaxshiligimni sening oldingdan o‘tkazaman, va Egamizning ismini sening oldingda e’lon qilaman; va kimga marhamat ko‘rsatmoqchi bo‘lsam, o‘shanga marhamat ko‘rsataman, kimga rahm qilmoqchi bo‘lsam, o‘shanga rahm qilaman.” U dedi: “Sen Mening yuzimni ko‘ra olmaysan; chunki Meni ko‘rib, tirik qoladigan odam yo‘q.” Egamiz dedi: “Mana, Mening yonimda bir joy bor, sen qoya ustida turasan. Va shunday bo‘ladiki, ulug‘vorligim o‘tib borayotganda, Men seni qoya yorig‘iga qo‘yaman, va o‘tib bo‘lgunimcha seni qo‘lim bilan yopib turaman. So‘ng qo‘limni olib qo‘yaman, va sen Mening ortimni ko‘rasan; ammo Mening yuzim ko‘rinmaydi.” Egamiz Musoga dedi: “O‘zingga avvalgilariga o‘xshash ikkita tosh lavha yontib ol; va Men bu lavhalar ustiga sen sindirgan avvalgi lavhalardagi so‘zlarni yozaman. Ertalabga tayyor bo‘l, va ertalab Sinay tog‘iga chiqib, o‘sha yerda tog‘ cho‘qqisida Mening huzurimda hozir bo‘l. Hech kim sen bilan birga chiqmasin, va butun tog‘ bo‘ylab hech kim ko‘rinmasin; na qo‘y-echkilar, na qoramollar o‘sha tog‘ oldida o‘tlasin.” Shunda u avvalgilariga o‘xshash ikkita tosh lavha yondi; Muso ertalab erta turib, Egamiz unga amr qilganidek, Sinay tog‘iga chiqdi va qo‘lida ikkita tosh lavhani olib ketdi. Egamiz bulut ichida tushib keldi, va u yerda uning yonida turib, Egamizning ismini e’lon qildi. Egamiz uning oldidan o‘tib, e’lon qildi: “Egamiz, Egamiz Xudo, rahmdil va marhamatli, sabr-toqatli, yaxshilik va haqiqatga boy, Minglar uchun marhamatni saqlovchi, gunohni, itoatsizlikni va xatoni kechiruvchi, ammo aybdorni aslo aybsiz deb chiqarmaydigan; otalarning gunohini bolalar va nevaralar zimmasiga, uchinchi va to‘rtinchi avlodgacha yuklovchi.” Muso shoshilib yerga bosh egdi va sajda qildi. U dedi: “Ey Rabbiy, agar endi Sening nazaringda marhamat topgan bo‘lsam, iltimos qilaman, Rabbim oramizda yursin; chunki bu bo‘yni qattiq xalqdir; gunohimizni va xatomizni kechir, va bizni O‘zingning merosing qilib ol.” U dedi: “Mana, Men ahd tuzyapman: butun xalqing oldida Men shunday mo‘jizalar qilamanki, ular butun yer yuzida ham, hech bir xalq orasida ham qilinmagan. Va sen orasida bo‘lgan barcha xalq Egamizning ishini ko‘radi; chunki Men sen bilan qiladigan ish dahshatlidir.” Chiqish 33:12–34:10.

Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”

Muso dunyoning oxirida Xudoning xalqini ifodalaydi. Ular tergov hukmining “oxirgi kunlari”da Xudodan O‘zining “yo‘lini” ularga ko‘rsatishini so‘raydiganlardir, toki ular Xudoni “tanib bilsinlar”; bunga javoban esa Xudodan shunday javob oladilarki, unda Uning “huzuri” ular bilan “birga borishi” va Xudo o‘sha xalqqa “orom” berishi haqidagi va’da ham mavjud bo‘ladi.

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

> Egamiz shunday demoqda: Yo‘llar boshida turinglar, qaranglar, qadimgi yo‘llarni surishtiringlar: yaxshi yo‘l qayerdaligini bilib, o‘sha yo‘lda yuringlar, shunda jonlaringiz uchun orom topasizlar. Ammo ular: “Biz o‘sha yo‘lda yurmaymiz”, dedilar. Yana Men ustingizga soqchilar qo‘yib: “Karnay sadosiga quloq solinglar”, dedim. Ammo ular: “Biz quloq solmaymiz”, dedilar. Yeremiyo 6:16, 17.

Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.

Yeremiyo “ko‘rish” va “quloq solish”dan bosh tortadigan, shu bois “yaxshi yo‘l”ni izlab, “unda yurganlar”ga va’da qilingan “orom”ni qabul qilmaydigan bir toifani ko‘rsatadi. Ishayo esa bu oromni “tetiklanish” deb ta’riflaydi.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> U kimga bilim o‘rgatadi? Va kimga ta’limotni anglatadi? Sutdan ajratilganlarga, ko‘krakdan chiqarilganlarga. Chunki qoida ustiga qoida, qoida ustiga qoida; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘lishi kerak. Zero, duduqlanuvchi lablar va boshqa til bilan U bu xalqqa so‘zlaydi. U ularga shunday degan edi: “Mana, horiganni orom oldiradigan osoyishtalik shudir; mana, yangilanish shudir”; ammo ular quloq solishni istamadilar. Lekin Egamizning kalomi ular uchun qoida ustiga qoida, qoida ustiga qoida; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘ldi; toki ular borib, orqaga yiqilsinlar, sindirilsinlar, tuzoqqa tushirilsinlar va tutib olinsinlar. Ishayo 28:9–13.

The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.

“Oram” va “tetiklanish” so‘nggi ogohlantirish xabari e’lon qilinayotgan paytda yog‘diriladigan keyingi yomg‘irni ifodalaydi.

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> “Menga uchinchi farishtaning xabari yakunlanayotgan vaqt ko‘rsatildi. Xudoning qudrati Uning xalqi ustida qaror topgan edi; ular o‘z ishlarini ado etgan va oldilaridagi sinovli soatga tayyorlangan edilar. Ular keyingi yomg‘irni, ya’ni Rabbiyning huzuridan keladigan tetiklanishni qabul qilgan edilar, va tirik shahodat qayta jonlantirilgan edi. So‘nggi buyuk ogohlantirish hamma joyda yangragan edi va u xabarni qabul qilmaydigan yer aholisi orasida g‘alayon qo‘zg‘atib, ularni g‘azablantirgan edi.” Early Writings, 279.

The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.

“Dam olish” yoki “tetiklanish” deb ataladigan, ya’ni “kechki yomg‘ir” bo‘lgan va’da, Xudoning O‘z xalqiga “huzuri” hamroh bo‘lishi haqidagi Musoga g‘orda berilgan va’dani ham o‘z ichiga oladi.

> “The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)

> “Ish Hosil bayrami kunidagiga o‘xshash bo‘ladi. Xushxabar davrining boshida Muqaddas Ruhning to‘kilishi orqali qimmatli urug‘ning unib chiqishini ta’minlash uchun berilgan ‘ilgarigi yomg‘ir’ kabi, hosilning pishib yetilishi uchun uning oxirida ‘keyingi yomg‘ir’ beriladi. ‘Shunda biz bilamiz, agar Egamizni bilishga intilsak; Uning zohir bo‘lishi tong kabi tayyordir; U bizga yomg‘ir kabi, yerga yog‘adigan keyingi va ilgarigi yomg‘ir kabi keladi.’ (Hosea 6:3.) ‘Ey Sion farzandlari, shod bo‘linglar va Egangiz Xudovandda quvoninglar; chunki U sizlarga ilgarigi yomg‘irni me’yorida berdi, va U sizlar uchun yomg‘irni — ilgarigi yomg‘irni ham, keyingi yomg‘irni ham — yog‘diradi.’ (Joel 2:23.) ‘Oxirgi kunlarda, deydi Xudo, Men O‘z Ruhimdan har bir jonzot ustiga to‘kaman.’ ‘Va shunday bo‘ladiki, Egamizning ismini chaqirgan har bir kishi najot topadi.’ (Acts 2:17, 21.) Xushxabar ishining buyuk yakuni uning boshini belgilagan Xudoning qudrati namoyon bo‘lishidan kamroq bo‘lmasligi kerak. Xushxabar boshida ilgarigi yomg‘irning to‘kilishida bajo bo‘lgan bashoratlar, uning oxirida keyingi yomg‘irda yana bajo bo‘ladi. Havoriy Butrus: ‘Shunday ekan, tavba qilinglar va murojaat qilinglar, toki gunohlaringiz o‘chirib tashlansin [tergov hukmida], qachonki Egamiz huzuridan orom baxsh etuvchi zamonlar kelsa; va U Isoni yuborsa’, deb aytganida, u oldindan nazar solgan ‘orom baxsh etuvchi zamonlar’ mana shulardir. (Acts 3:19–20.)

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> “Xudoning xizmatkorlari, yuzlari muqaddas bag‘ishlanganlik nuri bilan yorishib, charaqlagan holda, Osmondan kelgan xabarni e’lon qilish uchun joydan joyga shoshiladilar. Yer yuzining hamma tomonida, minglab ovozlar orqali, ogohlantirish beriladi. Mo‘jizalar sodir etiladi, kasallar shifo topadi, va alomatlar hamda mo‘jizaviy hodisalar imonlilarga ergashadi. Shayton ham yolg‘on mo‘jizalar bilan ish yuritadi, hatto odamlar ko‘z o‘ngida osmondan olov tushiradi. (Vahiy 13:13.) Shunday qilib, yer aholisi o‘z tomonini tanlashga olib kelinadi.” Buyuk Kurash, 611, 612.

The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.

So‘nggi kunlardagi Muqaddas Ruhning to‘kilishi xushxabar e’lon qilinishining boshidagi Muqaddas Ruh to‘kilishi orqali timsollashtirilgan edi. Cherkovlarga Ruh nima deyayotganini eshitmaydiganlarga qaratilgan “Egamizning ularga bo‘lgan kalomi” dunyoning oxirini tasvirlash uchun bir bashoratli tarix chizig‘ini boshqa bir bashoratli tarix chizig‘iga qo‘shishning bashoratli tamoyili edi. Bu, narsa oxiri uning boshi orqali tasvirlanadi, degan tamoyildan kam narsa emas. Bu bashoratli qoida nodon Laodikealik Yettinchi kun Adventist xalqi tomonidan rad etiladi. U qabul qilinganda, Xudo “bilimni o‘rgata” oladi; Doniyor bu bilim oxirzamon vaqtida ortishini ta’kidlaydi, Xo‘sheya esa ayni shu bilimni rad etganlari uchun Xudoning xalqi halok bo‘layotganini aytadi. Ishayo va Yeremiyodagi eshitishdan yoki ko‘rishdan bosh tortadigan toifa “tetiklanish”ni rad etadi; bu esa “orom” bo‘lib, Xudo uni O‘zining “so‘nggi kun” xalqiga kunlarning oxiridagi inqirozni xavfsiz tarzda bosib o‘tishlari uchun berishni va’da qiladi.

The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.

Xudo Musoga e’lon qilgan “Egamizning nomi” (xarakteri) shundan iborat ediki, “Egamiz Xudo” “rahmdil va inoyatli, sabr-toqatli, ezgulik va haqiqatga boy”dir. Uning xarakteri rahm-shafqat va haqiqatdir. Uning xarakterini ifodalovchi haqiqat doimo Uning rahm-shafqati bilan bog‘liqdir, chunki Xudo avval ularga O‘z rahm-shafqatini ko‘rsatmagunicha, hech bir inson Uning haqiqatini anglamaydi, zero hamma gunoh qilgan va Xudoning ulug‘vorligidan (xarakteridan) mahrum bo‘lgan. Iso Masihning Alfa va Omega ekanligi haqidagi haqiqatni Xudo qonunsizliklari va gunohlarini kechirgan kishilar tan oladilar va saqlaydilar. O‘sha kechirim tergov hukmining yakuniy sahnalarida sodir bo‘ladi. U O‘z rahm-shafqatini kimlarga ko‘rsatib, shu tariqa ularning gunohlarini kechirsa, ularni O‘z merosi qilib oladi va ular bilan ahdga kiradi.

> “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 kerak.” Review and Herald, 1914-yil 26-fevral.

All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”

Muso ham barcha payg‘ambarlar Xudo O‘z ahdini yuz qirq to‘rt ming deb belgilanganlar bilan yangilaydigan tergov hukmining oxirgi kunlarini ko‘rsatmoqdalar. Va o‘sha ahd mustahkamlanganda, Xudo “shunday mo‘jizalar ko‘rsatadiki, ular na butun yer yuzida, na biror xalq orasida qilingan bo‘lur; va sen orasida bo‘lgan barcha xalq Egamizning ishini ko‘rur; chunki Men sen bilan qiladigan ishim dahshatlidir.”

Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.

Musoning Xoreb tog‘idagi, ya’ni Sino tog‘i deb ham ataladigan joydagi g‘or tajribasi Musoning Xudoning xalqi bilan bo‘lgan kurashi doirasiga joylashtirilgan edi. Uning kurashi Xudo unga bergan vazifani ado etish uchun edi. Muso Xudoning dunyoga bo‘lgan xabari yuzasidan kurash ichida edi. Rabbiy O‘z ulug‘vorligini Musoga ko‘rsatishidan sal oldin, Musoning Rabbiyga qarshi mantiq keltirib, Horunning oltin buzoqi atrofida endigina raqsga tushgan isyonchilarni Rabbiy yo‘q qilsa, bu isyonchilarning yo‘q qilinishi Xudoning qudratini namoyon etib turgan xabarni yo‘q qilishini ta’kidlayotganini ko‘ramiz.

> And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.

> Va Egamiz Musoga dedi: “Men bu xalqni ko‘rdim, va mana, bu bo‘yni qattiq xalqdir. Endi Meni qo‘yib yubor, toki ularga qarshi g‘azabim alangalanib, ularni yo‘q qilib yuborayin; sendan esa buyuk bir xalq vujudga keltirayin”. Shunda Muso Egasi Xudoga iltijo qilib dedi: “Ey Egam, O‘zing buyuk qudrat va qudratli qo‘l bilan Misr yurtidan olib chiqqan xalqingga qarshi nega g‘azabing alangalanmoqda? Nega misrliklar: ‘U ularni yomon niyat bilan olib chiqdi, tog‘larda o‘ldirish va ularni yer yuzidan qirib tashlash uchun’, deb aytsinlar? Qahrli g‘azabingdan qaytgin va xalqingga qarshi bu balodan voz kechgin. O‘z qullaring Ibrohimni, Ishoqni va Isroilni eslagin; ularga O‘z noming bilan qasam ichib: ‘Naslingizni osmondagi yulduzlar kabi ko‘paytiraman, va Men aytgan shu yerlarning barchasini naslingizga beraman, va ular unga abadiy merosxo‘r bo‘ladilar’, degan eding”. Shunda Egamiz O‘z xalqiga qilishni o‘ylagan balodan voz kechdi. Chiqish 32:9–14.

Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.

Musoning g‘ordagi tajribasi Musoga dunyoga taqdim etish uchun tayinlangan xabarni o‘z ichiga oladi. Egamizning Musoning oldidan o‘tib, O‘z fe’l-atvorini e’lon qilgani haqidagi shahodat Xudoning isyonkor (Laodikiyalik) xalqi to‘g‘risidagi ichki xabar kontekstiga joylashtirilgan, Ilyosning g‘ordagi tajribasi konteksti esa uning Izabel bilan, ya’ni Amerika Qo‘shma Shtatlari, Papalik va Birlashgan Millatlar Tashkilotining uch karra ittifoqi bilan bo‘lgan kurashi ichiga joylashtirilgan edi. Ulardan biri jamoat uchun ichki xabarni, boshqasi esa dunyo uchun tashqi xabarni ifodalaydi, ammo Muso va Ilyosning ikki guvohi Horibning ayni bir g‘oridadir, va dunyoning oxirida ular ikkalasi ham o‘sha g‘orda ifodalanadi.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.

> Ahab Ilyos qilgan hamma ishni va shuningdek, u barcha payg‘ambarlarni qilich bilan qanday o‘ldirganini Izebelga aytib berdi. Shunda Izebel Ilyosga bir xabarchi yuborib, dedi: “Agar ertaga shu paytda men sening joningni ulardan birining jonidek qilmasam, xudolar menga shunday qilsin, bundan ham ziyoda qilsin.” U buni ko‘rgach, o‘rnidan turdi-da, jonini saqlab qolish uchun yo‘lga tushdi; Yahudoga qarashli Beershebaga kelib, xizmatkorini o‘sha yerda qoldirdi. O‘zi esa bir kunlik yo‘l bosib sahroga kirdi, kelib, bir archa daraxti ostiga o‘tirdi. U o‘ziga o‘lim tilab, dedi: “Yetar endi; ey Egam, jonimni ol, chunki men ota-bobolarimdan yaxshiroq emasman.” U archa daraxti ostida yotib uxlab qolganida, mana, bir farishta unga tegdi va dedi: “Turib, ovqat ye.” U qaradi va mana, bosh tomoni yonida cho‘g‘da pishirilgan bir kulcha non bilan bir ko‘za suv bor edi. U yeb-ichdi-da, yana yotdi. Egamizning farishtasi ikkinchi marta qaytib kelib, unga tegdi va dedi: “Turib, ovqat ye, chunki yo‘l sen uchun haddan tashqari uzoqdir.” U turib, yeb-ichdi va o‘sha taomning quvvati bilan qirq kecha-kunduz Xudoning tog‘i Xorebgacha yurdi. U o‘sha yerda bir g‘orga kelib tunadi. Va mana, Egamizning kalomi unga kelib, dedi: “Bu yerda nima qilyapsan, Ilyos?” U dedi: “Men lashkarlar Xudosi Egamiz uchun nihoyatda g‘ayrat qildim; chunki Isroil o‘g‘illari Sening ahdingni tark etdilar, qurbongohlaringni qulatdilar va payg‘ambarlaringni qilich bilan o‘ldirdilar; yolg‘iz men qoldim, xolos; endi ular jonimni olish uchun meni ham qidirmoqdalar.” U dedi: “Tashqariga chiqib, Egamiz huzurida tog‘ ustida tur.” Va mana, Egamiz o‘tib ketdi; Egamiz oldida tog‘larni yorar, qoyalarni parcha-parcha qilar darajada buyuk va kuchli shamol bo‘ldi, lekin Egamiz shamolda emas edi. Shamoldan keyin zilzila bo‘ldi, lekin Egamiz zilzilada emas edi. Zilziladan keyin olov bo‘ldi, lekin Egamiz olovda emas edi. Olovdan keyin esa mayin, past bir ovoz eshitildi. Ilyos buni eshitgach, yuzini to‘niga o‘radi, tashqariga chiqib, g‘orning kirishida turdi. Va mana, unga bir ovoz kelib, dedi: “Bu yerda nima qilyapsan, Ilyos?” U dedi: “Men lashkarlar Xudosi Egamiz uchun nihoyatda g‘ayrat qildim; chunki Isroil o‘g‘illari Sening ahdingni tark etdilar, qurbongohlaringni qulatdilar va payg‘ambarlaringni qilich bilan o‘ldirdilar; yolg‘iz men qoldim, xolos; endi ular jonimni olish uchun meni ham qidirmoqdalar.” Egamiz unga dedi: “Bor, qaytib, Damashq sahrosiga boradigan yo‘ling bilan qayt; u yerga yetganingda Xazailni Suriya ustidan shoh qilib moyla. Nimshining o‘g‘li Yehuni Isroil ustidan shoh qilib moyla. Abel-Meholalik Shofotning o‘g‘li Elishoni esa o‘rningga payg‘ambar qilib moyla. Shunday bo‘ladiki, Xazailning qilichidan qutulgan kishini Yehu o‘ldiradi; Yehuning qilichidan qutulgan kishini esa Elisho o‘ldiradi. Ammo Men Isroilda O‘zim uchun yetti ming kishini qoldirdim, ya’ni Baal oldida tiz cho‘kmagan barcha tizzalarni va uni o‘pmagan har bir og‘izni.” 3 Shohlar 19:1–18.

Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.

Ilyosning g‘ordagi tajribasi payg‘ambarning xabar borasidagi tushkunligini hamda o‘z xabari va ishining ta’siri haqidagi tasavvurini ifodalaydi. Muso Xudoning bayon qilingan xabarini himoya qilayotgan edi, Ilyos esa xabardan voz kechgan edi. Bu ayni bir xabardir, faqat farqi shundaki, ulardan biri jamoatga oid ichki, ikkinchisi esa jamoatdan tashqariga oid tashqi xabardir. Shunga qaramay, payg‘ambarlik nuqtai nazaridan, ular birgalikda Vahiy kitobining o‘n sakkizinchi bobidagi ikki qirrali xabarni tasvirlamoqdalar. G‘or bilan bog‘liq barcha haqiqatlar haqida men ta’kidlamoqchi bo‘lgan narsa shuki, “oxirgi kunlar”da har ikki holatda ham ifoda etilgan tushkunlik xabar va uning ta’siri ustidadir.

Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.

Muso va Ilyos ikkovlari ham Rabbiyning “kalomi” bo‘lgan “ovoz”ni “eshitadigan” va “ko‘radigan”larni ifodalaydi. O‘sha “kalom” Uning rahm-shafqat va haqiqatdan iborat fe’l-atvorini ifodalaydi. Zaburchi ham Xudoning O‘z fe’l-atvori bo‘lgan rahm-shafqatini unga ko‘rsatishini so‘raydi. Uning “rahm-shafqatini” ko‘rish uchun Zaburchi Ruh jamoatlarga nima deyotganini “eshitishga” va’da beradi.

> To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.

> Bosh musiqa rahbariga, Qorah o‘g‘illari uchun Zabur. Ey Rabbiy, Sen o‘z yurtingga marhamatli bo‘lding; Yoqubning asirligini qaytarding [teskari o‘girding]. O‘z xalqingning gunohini kechirding, ularning barcha gunohini yopding. Sela. Butun g‘azabingni olib tashlading; qahrli g‘azabingning shiddatidan qaytding. Ey najotimizning Xudosi, bizni qaytar va bizga bo‘lgan g‘azabingni to‘xtat. Bizdan to abad g‘azablanasanmi? G‘azabingni barcha avlodlarga cho‘zasanmi? Xalqing Sendan shodlansin deb, bizni yana tiriltirmaysanmi? Ey Rabbiy, bizga O‘z rahmatingni ko‘rsat va bizga O‘z najotingni ato et. Men Egamiz Xudo nima deyishini eshitaman; chunki U O‘z xalqiga va O‘z azizlariga tinchlik so‘zlaydi; ammo ular yana nodonlikka qaytmasinlar. Darhaqiqat, Uning najoti Undan qo‘rqadiganlarga yaqindir; shunda shon-sharaf yurtimizda maskan tutadi. Rahm-shafqat va haqiqat uchrashdi; adolat va tinchlik bir-birini o‘pdi. Haqiqat yerdan unib chiqadi; adolat esa osmondan qarab turadi. Ha, Rabbiy yaxshilikni beradi; yurtimiz esa o‘z hosilini beradi. Adolat Uning oldidan boradi va bizni Uning qadamlarining yo‘liga qo‘yadi. Zabur 85:1–13.

Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.

E’tibor bering, solihlik va tinchlikni yuzaga keltiradigan “rahm-shafqat va haqiqat” (“haqiqat” esa biz murojaat qilib kelgan ibroniycha ‘emet’ so‘zidir) “o‘pishgan.” Ular birlashgandir. Zaburchi o‘z qo‘shig‘ini Xudo O‘z “xalqining gunohini kechirgan” tergov hukmi oxirgi kunlari manzarasiga joylashtiradi. So‘rov shuki, Rabbiy O‘z xalqini “jonlantirsin.”

> “A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.

> “Muqaddas Ruhning xizmati ostida jonlanish va islohot yuz berishi kerak. Jonlanish va islohot — ikki xil narsadir. Jonlanish ruhiy hayotning yangilanishini, aql va qalb quvvatlarining jonlanishini, ruhiy o‘limdan tirilishni anglatadi. Islohot esa qayta tashkil etilishni, g‘oyalar va nazariyalarda, odatlar va amaliyotlarda o‘zgarishni anglatadi. Islohot, agar u Ruhning jonlanishi bilan bog‘lanmasa, solihlikning yaxshi mevasini keltirib chiqarmaydi. Jonlanish va islohot o‘zlariga tayinlangan ishni bajarishlari kerak, va bu ishni bajarishda ular bir-biri bilan uyg‘unlashmog‘i lozim.” Selected Messages, 1-kitob, 128.

The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.

Zaburchi so‘rayotgan “jonlantirish” o‘zining o‘lik ekanini biladigan kishining iltijosini anglatadi. Zaburchi so‘rayotgan jonlantirish Laodikiya holatidagi kishi uchun so‘rash nihoyatda qiyin bo‘lgan iltijodir, chunki Laodikiya holatidagi kishi o‘zining ruhan o‘lik ekanidan bexabardir; biroq agar u bunday bo‘lmaganida, jonlantirilishga muhtoj ham bo‘lmas edi. Jonlantirish “Egamiz Xudo nimani so‘zlashini eshitish”ga rozilik bildirish orqali amalga oshadi, va Muqaddas Ruh ichimizda maskan tutganda keladigan o‘sha jonlantirishni qo‘lga kiritishimizdan oldin hech qanday boshqa ish oldinga qo‘yilmasligi kerak.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> “Oramizda haqiqiy xudojoʻylikning qayta jonlanishi barcha ehtiyojlarimiz ichida eng buyugi va eng shoshilinchidir. Buni izlash bizning birinchi ishimiz boʻlishi kerak.” Selected Messages, 1-kitob, 121.

Speaking of the book of Revelation Sister White states the following.

Vahiy kitobi haqida gapirar ekan, Oq opa quyidagilarni bayon qiladi.

> “When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

> “Biz xalq sifatida bu kitobning biz uchun nimani anglatishini anglaganimizda, oramizda buyuk bir uyg‘onish namoyon bo‘ladi.” Testimonies to Ministers, 113.

The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.

“Revival” so‘zi hayotga qaytarishni anglatadi. Yuz qirq to‘rt ming orasida bo‘lish uchun tanlanganlar, avvalo, o‘zlarining o‘lik ekanliklarini va qayta tiriltiruvchi jonlanishga muhtoj ekanliklarini tan olishlari lozim. Yuz qirq to‘rt mingning o‘lik ekani, sinov muddati yopilishidan sal oldin muhrdan ochiladigan xabarning muhim tarkibiy qismidir. Bu haqiqat haqida aytadigan gaplarimiz yana ko‘p. Ularni jonlantiradigan narsa — Xudo ularni “tiriltirib”, ularga O‘zining solihligini berganida ularga ko‘rsatadigan “rahm-shafqat”dir. Ularni jonlantiradigan narsa — Isoning Alfa va Omega ekani haqidagi haqiqatdir, va bu tushuncha ularning ichida har qanday idrokdan ustun bo‘lgan bir “tinchlik”ni hosil qiladi. Va’da shuki, “haqiqat” “yerdan unib chiqadi.” Alfa va Omega bo‘lgan, “haqiqat” sifatida ifodalangan xabar Amerika Qo‘shma Shtatlaridan kelib chiqadi, chunki u “yerdan” unib chiqadi. Boshidagi xabar Amerika Qo‘shma Shtatlaridan kelgan edi va oxiridagi xabar ham o‘sha joydan unib chiqadi.

With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.

Xudoning g‘or odamlari ramziy ma’no anglatishini nazarda tutgan holda, ramziy g‘orda bo‘lgan boshqa payg‘ambarlarni ham ko‘rib chiqamiz. Iso Yahyo Cho‘mdiruvchini Ilyos deb tan olgan edi, va Yahyo qamoqda bo‘lgan paytda, kelishi kerak bo‘lgan Masih Iso ekanini bilishga muhtoj edi. U Isoning haqiqiy tabiatini bilishga muhtoj edi. U o‘zi e’lon qilgan xabar va Iso e’lon qilishda davom etayotgan xabar haqiqiy xabar ekanini bilishga muhtoj edi. U shogirdlarini Isodan bu savolni so‘rash uchun yubordi, Iso esa ularning savolini chetlab o‘tib, ularga O‘z ulug‘vorligini namoyon etishga kirishdi.

> “Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.

> “Shu tariqa kun o‘tib bordi, Yahyoning shogirdlari esa hammasini ko‘rib va eshitib turdilar. Nihoyat Iso ularni O‘z huzuriga chaqirib, ko‘rgan narsalarini Yahyoga borib aytishni buyurdi va shunday deb qo‘shimcha qildi: ‘Mendan hech qanday qoqinish sababini topmaydigan kishi baxtlidir.’ Luqo 7:23, R. V. Uning ilohiyligining dalili azob chekayotgan insoniyat ehtiyojlariga mos ravishda namoyon bo‘lishida ko‘rindi. Uning ulug‘vorligi bizning past holatimizga qadar kamtarlik bilan tushganida ayon bo‘ldi.”

> “The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.

> “Shogirdlar xabarni yetkazdilar, va bu kifoya edi. Yahyo Masih haqidagi bashoratni esladi: ‘Rabbim Egamiz Menga moy surtib, kamtarlarga xushxabar yetkazish uchun yubordi; U Meni qalbi siniq bo‘lganlarni bog‘lashga, asirlarga ozodlikni va bog‘langanlarga zindonning ochilishini e’lon qilishga; Egamizning maqbul yilini e’lon qilishga yubordi.’ Ishayo 61:1, 2. Masihning ishlari nafaqat Uning Masih ekanini e’lon qildi, balki Uning shohligi qay tarzda barpo etilishini ham ko‘rsatdi. Yahyoga sahroda Ilyosga kelgan ayni haqiqat ochildi, qachonki ‘buyuk va qudratli shamol tog‘larni yorar, qoyalarni Egamiz oldida parcha-parcha qilar edi; lekin Egamiz shamolda emas edi; shamoldan keyin zilzila bo‘ldi; lekin Egamiz zilzilada emas edi; zilziladan keyin esa olov bo‘ldi; lekin Egamiz olovda emas edi;’ va olovdan keyin Xudo payg‘ambarga ‘mayin, past ovoz’ bilan gapirdi. 1 Shohlar 19:11, 12. Xuddi shunday, Iso ham O‘z ishini qurollar shovqini va taxtlar hamda shohliklarni ag‘darish bilan emas, balki rahm-shafqat va o‘zini qurbon qilish bilan to‘la bir hayot orqali insonlarning qalblariga so‘zlash orqali ado etishi kerak edi.” Desire of Ages, 217.

God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.

Xudoning qudrati Uning Kalomi orqali yetkaziladi. U “insonlarning qalblari”ga yetkaziladi. “Mayin, sokin ovoz”ning sabog‘i shundan iborat edi. Biroq Ilyosning xabari — Xudoning xalqidan tashqaridagi kuchlarni aniqlab beruvchi tashqi xabardir. Masih Ilyosga “oxirgi kunlar”da qudrat Uning Kalomida joylashganini aytayotgan edi, biroq vayronkor shamol, zilzila va olov bilan ifodalangan “qurollar to‘qnashuvi hamda taxtlar va shohliklarning ag‘darilishi” Vahiy kitobida tasvirlangan, Xudoning xalqi ro‘baro‘ bo‘ladigan tashqi kuchlardan uchtasini anglatadi. Vayronkor “shamol” Muqaddas Kitob bashoratida Islomning ramzidir. “Zilzila” Fransuz inqilobining isyoni va anarxiyasidir. “Olov” esa Sado‘m va G‘amo‘rra ustiga keltirilgan halokatdir. Ilyos g‘orga yetib borish uchun papalik hokimiyatidan qochgan edi, shu bois Rabbiy unga dunyo oxiridagi inqirozni tashkil etuvchi barcha yovuz kuchlarga qaramay, Xudoning qudrati topiladigan joy mayin, sokin ovoz ekanini ochib berdi.

Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.

Muso, Ilyos va Yahyo Cho‘mdiruvchi — barchasi g‘ordan turib Xudoning fe’l-atvoriga guvoh bo‘lganliklariga shahodat beradilar. “G‘or” — yovuz va zino qiluvchi avlodga beriladigan yagona alomatdir. Iso “zino qiluvchi va yovuz avlod” haqida gapirdi; bu esa tergov hukmining “oxirgi kunlari”dagi avloddir. O‘sha avlod uchun alomat — uch kunni g‘orda, ya’ni kitning qornida o‘tkazgan Yunus payg‘ambar edi.

> And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.

> Xalq qalin bo‘lib to‘planganda, U so‘zlay boshladi: Bu yovuz nasldir; ular bir alomat izlaydilar; va ularga Yunus payg‘ambarning alomatidan boshqa alomat berilmaydi. Chunki Yunus ninovaliklarga qanday alomat bo‘lgan bo‘lsa, Inson O‘g‘li ham bu naslga shunday bo‘ladi. Luqo 11:29, 30.

Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.

Yunus uch kun-u uch kecha kitning qornida bo‘lganidek, Iso ham uch kun qabrda bo‘ldi. Yunus bir alomat edi, Iso ham shunday. Ular, albatta, o‘limdan keyin keladigan tirilish alomatini ifodalaydilar.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.

> Shunda kotiblardan va farziylardan ba’zilari javob berib dedilar: “Ustoz, Sendan bir alomat ko‘rishni istaymiz.” Lekin U ularga javob berib dedi: “Yovuz va zino qiluvchi avlod alomat izlaydi; ammo unga Yunus payg‘ambarning alomatidan boshqa hech qanday alomat berilmaydi. Chunki Yunus uch kunu uch kecha ulkan baliqning qornida bo‘lganidek, Inson O‘g‘li ham uch kunu uch kecha yerning bag‘rida bo‘ladi. Naynavo ahli hukmda bu avlod bilan birga turib, uni mahkum qiladi; chunki ular Yunusning va’zi bilan tavba qildilar. Va mana, bu yerda Yunusdan ulug‘roq Zot bordir.” Matto 12:38–41.

If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.

Agar biz tarixning takrorlanishi tamoyilini, barcha muqaddas tarix dunyoning oxirini ko‘rsatishini bildiruvchi haqiqat bilan birgalikda tushunsak, unda Yunus hamda Masihning o‘limi, dafn etilishi va tirilishi hozir Xudoning xalqi uchun ham “alomat”, ham xabardir. Yunus kitning qornidan chiqarib yuborilganida, u xabarni e’lon qildi; xuddi shuningdek, Masih yotgan g‘ordan farishta toshni olib tashlagan zahoti Masihning tirilishi haqidagi xabar darhol e’lon qilindi. Muso, Ilyos, Yunus va Masih orqali ifodalanganlar nafaqat “oxirgi kunlar”dagi Xudoning xalqini, balki ularning har biri bergan xabarni ham ramziy tarzda ifodalaydi.

The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.

Yunusning alomati Masihning rahm-shafqatli fe’l-atvori namoyon bo‘ladigan g‘or tajribasini ham o‘z ichiga oladi. Iso Ilyosga ko‘rsatgan o‘sha rahm-shafqat, xabarni e’lon qilish mas’uliyatidan qochib ketayotgan Yunusga ham ko‘rsatildi. Yunus haqida aytiladigan gaplar bundan ham ko‘p, biroq endi boshqa masalalarga murojaat qilish lozim.

The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.

G‘or, boshqa narsalar qatori, o‘lim va tirilishni ifodalaydi. So‘nggi kunlarda Xudoning ahd xalqi bir necha guvohliklar asosida o‘lik bo‘lgan, so‘ng esa tiriltirilgan xalq sifatida aniqlangan. Albatta, masihiy Xudoning Shohligini ko‘rishi uchun qayta tug‘ilishi kerak, va bu eski jismoniy odamning o‘limini ifodalaydi, ammo payg‘ambarlik ma’nosida bundan ham ko‘prog‘ini anglatadi. Bu yo‘lida to‘xtatib qo‘yilgan bir xabar haqida so‘zlaydi. Ilyos xabarni e’lon qilishni to‘xtatdi, Yunus xabarni e’lon qilishdan qochdi. Yuhanno zindonga tashlanib, qatl etildi. Iso xochga mixlandi.

The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.

Shunday qilib, Yo‘nusning alomati shunchaki o‘lim va tirilish haqida emas, balki bir xabarning o‘limi va tirilishi haqidadir; Xudoning Kalomida timsollangan barcha xabarlar esa Otadan Isoga berilgan, so‘ng Iso tomonidan Jabroilga, keyin Jabroil tomonidan payg‘ambarga berilgan, u esa uni yozib, jamoatlarga yuborgan oxirgi ogohlantirish xabarini ifodalaydi. Musoning g‘or tajribasida Xudo xabarni yakunlab, qaytadan boshlashga tayyor edi. Ilyos xabarchi sifatidagi ishini tugatib, g‘orga qochdi. Yo‘nus Tarshishga qochdi. Yahyo cho‘mdiruvchi o‘ldirildi, Iso ham shunday. Bu guvohliklarning barchasi Vahiy kitobiga olib borilib, bir-biriga muvofiqlashtirilishi kerak. Doniyor va Vahiy ikki kitobdir, ammo “Isoning guvohligi” ularning ayni paytda bitta kitob ekanini ko‘rsatadi. Ular Muqaddas Kitobning o‘zi kabi bir xil xususiyatlarga egadir. Bitta kitobni tashkil etuvchi ikki kitob va ikki guvohni ifodalovchi ikki muallif.

Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.

Bobilning, undan keyin esa Midiya-Forsning asiri bo‘lgan Doniyor sherlar iniga tashlanganida ramziy ma’noda o‘ldi. Yunus kit tomonidan yutilganida ramziy ma’noda o‘ldi. Vahiy oluvchi Yuhanno qaynab turgan yog‘ga tashlanganida ramziy ma’noda o‘ldi. Uilyam Miller vafot etdi, ammo uning qabrida solihlarning tirilishi uchun farishtalar kutib turibdi, degan va’da bor. Future for America xizmati 2020-yil 18-iyulda ramziy ma’noda o‘ldi.

The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.

Yakuniy ogohlantirish xabari papalik hokimiyatining o‘limli yarasi tuzalishi kontekstida joylashtirilgan. Yaraning tuzalishi Vahiyning o‘n uchinchi va o‘n yettinchi boblarining muayyan mavzusidir. O‘limli yara tuzalganda, tirilgan papalik Vahiyning o‘n yettinchi bobida ifodalangan sakkizinchi shohlikka aylanadi. U sakkizinchi, ya’ni yettitadan biri, deb aniqlanadi. Sakkiz tirilishning ramzidir, chunki ahd munosabatining muhri sifatidagi sunnat o‘g‘il bola tug‘ilganidan keyin sakkizinchi kuni amalga oshirilishi lozim edi. Bu marosim xristian davrida suvga cho‘mish bilan almashtirildi, va suvga cho‘mish Masihning o‘limi, dafn etilishi va tirilishini ifodalaydi. Masih yettinchi kundan keyingi kuni tirildi. Shunday ekan, u bashoriy ma’noda sakkizinchi kuni tirilgan. Ming yillik oromdan so‘ng, yangidan yaratilgan yer sakkizinchi ming yillikda tiriladi.

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