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

Yoel Kitobi va Laodikeyadagi Yettinchi kun Adventistlar Jamoati — O‘n oltinchi

Number Sixteen

O‘n oltinchi raqam

Author

Jeff Pippenger

Published

December 22, 2025

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My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.

Asosiy mavzuga o‘tishdan oldin bunchalik ko‘p so‘z ishlatganim uchun oldindan uzr so‘rayman. Men Yo‘el kitobini bevosita ko‘rib chiqayotganimizda qo‘llamoqchi bo‘lgan mantiqning muhim qismlari bo‘lgan ayrim bashoratli yo‘nalishlarni o‘z o‘rniga qo‘ymoqchiman. Men bundan avval Yo‘el kitobida “kesib tashlanmoq” deb tarjima qilingan ibroniycha so‘z o‘z ildizlarini Ibrohim davrida ahdni tasdiqlashning qurbonlik usulidan topishini zikr etgan edim.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.

> Ey mastlar, uyg‘oninglar va yig‘langlar; ey sharob ichuvchilarning barchasi, faryod qilinglar, yangi sharob tufayli; chunki u og‘zingizdan uzib qo‘yildi. Yoel 1:5.

The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’

Ibroniycha “cut off” so‘zi H3772 bo‘lib, u ibtidoiy o‘zakdir va “(biror narsani) kesmoq (ajratib tashlamoq, qulatmoq yoki bo‘lib yubormoq); majozan yo‘q qilmoq yoki yutib bitirmoq; xususan ahd tuzmoq (ya’ni ittifoq yoki kelishuv tuzmoq, aslida tanani kesib, bo‘laklari orasidan o‘tish orqali)” degan ma’noni anglatadi.

I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.

Men anglaymanki, “kesib tashlanmoq” so‘zining Strong lug‘atidagi ta’rifi uni grammatik ma’noda “ibtidoiy o‘zak” deb ataydi. Shunday bo‘lsa-da, ahd va Ibrohim bilan bog‘liq bo‘lgan kesish, ahdning nuri o‘sha so‘zga bog‘langanini va bu nur o‘zining ibtidoiy tarixiy o‘zagida namoyon etilganini ko‘rsatadi. Ahd tarixiga doir “kesish” uning ibtidoiy o‘zaklariga asoslangan bashoratli ramzdir, va u grammatik jihatdan ham ibtidoiy o‘zak sifatida belgilangan.

The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.

Beshinchi oyatdagi bayonot nafaqat ularda “yangi sharob” bilan ifodalangan kechgi yomg‘ir xabari yo‘qligini ko‘rsatadi, balki ular o‘sha zahoti va o‘sha yerning o‘zidayoq Xudoning ahd xalqi sifatida — o‘zlarining “ibtidoiy ildizlari”ni Ibrohimga borib taqaladigan ahd xalqi sifatida — rad etilganlarini ham bildiradi.

The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.

Qirq yil davomida sahroda halok bo‘lgan avlod o‘zining ibtidoiy ildizlarini ko‘p xalqlarning otasi degan ma’noni anglatuvchi Ibrohimga borib taqardi. Yoshuo bilan birga Va’da qilingan Yurtga kirgan avlod ham o‘zining ibtidoiy ildizlarini Ibrohimga borib taqardi. Masihni xochga mixlagan yahudiylar o‘zlarining ibtidoiy ildizlarini Ibrohimga borib taqardilar. Zulmat Asrlaridan chiqqan va keyin 1844-yilda Xudoning tanlangan ahd xalqi sifatida sinovdan o‘tkazilib, chetlab o‘tilgan protestantlar o‘zlarining ibtidoiy ildizlarini Ibrohimga borib taqardilar. 1844-yil 22-oktabrda Eng Muqaddas Joyga kirgan millerit Filadelfiya harakati o‘zining ibtidoiy ildizlarini Ibrohimga borib taqardi. 1863-yilda Yerixoni qayta qurgan millerit Laodikeya harakati o‘zining ibtidoiy ildizlarini Ibrohimga borib taqardi. Tez orada keladigan yakshanba qonuni paytida Rabbimizning og‘zidan tuflab chiqarib yuboriladigan Laodikeya Yettinchi kun Adventistlar jamoati o‘zining ibtidoiy ildizlarini Ibrohimga borib taqardi. O‘sha avlodlarning barchasi uzumzor haqidagi masalni bajargan yoki bajaradi.

The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”

Yoil kitobidagi mastlar uyg‘onganlarida, ular Xudoning xalqi sifatida rad etilganini va ularda keyingi yomg‘irning xabari yo‘qligini anglaydilar. Shunda buning aksi ham to‘g‘ri bo‘ladi. Yoil “shon-shuhrat tojlari”ni kiyganlar deb ta’riflaganlar esa, ahdga kiradilar, muhrlanadilar va nazr qurbonligi sifatida ko‘tariladilar. Xudo bilan tanlangan xalq o‘rtasidagi ilk tasdiqlangan ahd ham ayni o‘sha “kesish” bilan boshlangan edi; bu “kesish” Xudoning xalqining yakuniy qurbonligida namoyon bo‘ladi va u yakshanba qonunidan boshlanadi. Bu kesish bug‘doy bilan begona o‘tlarni ajratishdir. Begona o‘tlar rad etilib, olovga tashlanadi, bug‘doy esa Pentikostning birinchi hosili bo‘lgan bug‘doy nazri sifatida bog‘lab yig‘iladi va so‘ng “avvalgi yillardagidek” ko‘tariladi.

There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.

Ibrohimning ahdini ifodalaydi deb odatda ko‘rsatiladigan to‘rtta joy bor. Ibtido kitobining o‘n ikkinchi bobida Ibrohim “chaqiriladi” va undan buyuk bir xalq yaratish haqidagi va’da beriladi. Bu ahdning bir qismi emas, balki va’daning chaqiruvidir. O‘sha paytda uning ismi Abram edi, chunki ahdiy munosabatning ramzlaridan biri ismning o‘zgartirilishidir. Abramning ismi ahdning to‘rtta bosqichidan uchinchisida o‘zgartiriladi.

> For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.

> Chunki Xudo Ibrohimga va’da qilganida, O‘zidan ulug‘rog‘i bilan qasam icha olmagani uchun O‘zi bilan qasam ichdi, deb aytdi: “Albatta, Men seni barakali qilaman va seni ko‘paytirib ko‘paytiraman.” Shunday qilib, u sabr-toqat bilan chidagach, va’daga erishdi. Zero, odamlar o‘zlaridan ulug‘rog‘i bilan qasam ichadilar; va tasdiq uchun ichilgan qasam ular uchun har qanday nizoga yakun yasaydi. Shuning uchun Xudo, va’da vorislariga O‘z maslahatining o‘zgarmasligini yanada mo‘l-ko‘lroq ko‘rsatishni istab, uni qasam bilan tasdiqladi. Toki Xudoning yolg‘on gapirishi imkonsiz bo‘lgan ikki o‘zgarmas narsa orqali, oldimizga qo‘yilgan umidni mahkam tutish uchun panoh izlab qochgan bizlar kuchli tasalliga ega bo‘laylik. Bu umid biz uchun jonning langaridaydir — ham ishonchli, ham mustahkam — va u pardaning ichkarisiga kiradi. O‘sha yerga biz uchun peshqadam bo‘lib Iso kirgan bo‘lib, U Malkisidiq tartibi bo‘yicha abadiy Oliy Ruhoniy qilingan. Ibroniylarga 6:13–20.

The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.

Chaqiruv Xudoning Abramga bergan va’dasi edi, va U undan keyin kelgan “qasam” bilan ikkinchi guvohlikni berdi. Undan keyin kelgan “qasam” uch qismli edi. Birinchi qadam bo‘lgan va’da chaqiruvidan so‘ng, ikkinchi, uchinchi va to‘rtinchi qadamlar Xudoning tanlangan xalq bilan tuzgan haqiqiy uch qismli ahdidir. Ibtido 15-bobda Xudo ahdni tantanali ravishda “kesadi” (o‘rnatadi): bu hayratomuz marosimda bo‘lingan hayvonlar orasidan faqat Xudoning O‘zi o‘tadi va Ibrohimning avlodiga yerni shartsiz va’da qiladi. Va’da qilingan Yer ikki daryo orasidagi yurt sifatida tasvirlangan edi: Misr daryosi va Furot daryosi. Uch qismli ahdning birinchi qadami ikki daryoning bashoratli ramziyligiga va shu ramzga bog‘liq bo‘lgan barcha narsalarga to‘g‘ridan-to‘g‘ri ishora qiladi. Vahiy Ulai va Xiddeqel daryolarini hozir amalga oshish jarayonida bo‘lgan voqealar sifatida ko‘rsatganida, bu ikki daryo Abramning bashoratida oldindan timsollangan edi. Manzara Abramning ikki daryosi orasidadir; ular Doniyorning ikki daryosi bilan birlashtirilganda to‘rt daryo bo‘ladi, chunki Masihning ovozi ko‘p suvlarning ovozidir.

> In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.

> O‘sha kuni Egamiz Abram bilan ahd tuzib, dedi: “Sening zurriyotingga Men bu yerni berdim: Misr daryosidan to buyuk daryogacha, ya’ni Furot daryosigacha: qiniylar, qinaziylar, qadmoniylar, xetlar, periziylar, refoimlar, amoriylar, kan’oniylar, girgoshiylar va yobusiylar yurtini.” Ibtido 15:18–21.

The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.

Abramga va’da qilingan yurt butun dunyo edi; u oxirgi kunlarda o‘nta podshoh orqali ifodalanadi, holbuki ahdning dastlabki kunlarida u podshohlar emas, balki o‘nta qabila sifatida sanab o‘tilgan edi. Bir yuz qirq to‘rt ming kishi butun dunyo bilan to‘qnashuvda bo‘ladi. Shundan so‘ng dunyo Vahiy kitobining o‘n yettinchi bobidagi qirmizi rangli fohishaning boshqaruvi ostidagi yagona jahon hukumati tomonidan yakshanba ibodatini majburan joriy etish sinovi jarayoniga jalb qilinadi; u yer yuzining o‘nta podshohi ustidan hukmronlik qiladi. Abram bilan birga mahluqning surati orqali ifodalangan jamoat va davlat ramzi Misr daryosi — davlat siyosatining ramzi — hamda Bobil daryosi — jamoat boshqaruvining ramzi — orqali ko‘rsatilgan.

> After these things the word of the Lord came unto Abram in a vision, saying,

> Bu voqealardan keyin Egamizning kalomi Abramga vahiyda kelib, dedi,

> Fear not, Abram: I am thy shield, and thy exceeding great reward.

> Qo‘rqma, Abram: Men sening qalqoningman va nihoyatda buyuk mukofotingman.

> And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,

> Ibrohim dedi: “Ey Rabbiy Xudo, men farzandsiz ketayotgan ekanman, menga nima berursan? Mening uyimning boshqaruvchisi esa mana shu Damashqlik Eliezerdir”. Va Ibrohim dedi: “Mana, Sen menga zurriyot bermading; va, qaraginki, uyimda tug‘ilgan biri menga merosxo‘r bo‘lmoqda”. Va mana, Egamizning kalomi unga kelib, dedi:

> This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

> Bu sening vorising bo‘lmaydi; balki o‘z pushtingdan chiqadigan kishi sening vorising bo‘ladi. So‘ng Uni tashqariga olib chiqib, dedi: “Endi osmonga boqib, agar sanay olsang, yulduzlarni sana”. Va unga dedi: “Sening zurriyoting ham shunday bo‘ladi”.

> And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,

> U esa Egamizga ishondi; va U buni unga solihlik deb hisobladi. Va U unga dedi,

> I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

> Men seni Xaldeylarning Uri shahridan olib chiqqan, bu yerni senga meros qilib berish uchun olib chiqqan Egangman.

> And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,

> Va u dedi: Ey Rabbiy Xudo, uni meros olishimni nimadan bilayin? Va U unga dedi,

> Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

> Men uchun uch yoshli bir urgʻochi sigirni, uch yoshli bir echkini, uch yoshli bir qoʻchqorni, bir gʻurrakni va bir yosh kaptarni ol.

> And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,

> U bularning hammasini olib, ularni o‘rtasidan ikkiga bo‘ldi va har bir bo‘lakni bir-birining ro‘parasiga qo‘ydi; ammo qushlarni bo‘lmadi. Yirtqich qushlar jasadlar ustiga qo‘nganida, Abram ularni haydab yubordi. Quyosh botayotgan paytda, Abramning ustiga qattiq uyqu tushdi; va mana, uning ustiga buyuk zulmat dahshati cho‘kdi. Va U Abramga dedi,

> Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

> Shuni aniq bilgin: zurriyoting o‘zlariniki bo‘lmagan yurtda g‘arib bo‘ladi, ularga xizmat qiladi; va ular to‘rt yuz yil davomida zulm tortadilar. Va ular xizmat qiladigan o‘sha xalqni ham Men hukm qilurman; shundan keyin esa ular katta boylik bilan chiqib ketadilar.

> And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

> Va sen tinchlik ichida ota-bobolaring huzuriga ketursan; yaxshi qarilikda dafn qilinursan.

> But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

> Ammo to‘rtinchi avlodda ular yana bu yerga qaytib keladilar, chunki Amoriylarning gunohi hali to‘lib yetgani yo‘q.

> And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.

> Quyosh botib, qorong‘ulik tushganda, mana, tutunli o‘choq va yonib turgan mash’al o‘sha bo‘laklarning orasidan o‘tib bordi. Ibtido 15:1–17.

The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.

Kechasi olov ustuni va kunduz kuni bulut ustuni sifatida Muso hamda Isroil o‘g‘illariga yo‘l ko‘rsatadigan Zot o‘sha “kesilgan” bo‘laklar orasidan tutayotgan o‘choq va yonib turgan mash’al sifatida o‘tdi.

> And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.

> Egamiz ularga yo‘l ko‘rsatish uchun kunduzi bulut ustuni ichida, kechasi esa ularga yorug‘lik berish uchun olov ustuni ichida ularning oldidan bordi, toki ular kechayu kunduz yura olsinlar. U kunduzi bulut ustunini ham, kechasi olov ustunini ham xalq oldidan olmadi. Chiqish 13:21, 22.

The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.

Yonib turgan chiroq va tutayotgan o‘choq bulut yoki olov ustunining timsoli edi hamda Xudoning Abram bilan ahdni o‘rnatishiga daxldor bo‘lgan uch bosqichning birinchi bosqichidagi bashoriy unsurini ifodalaydi. Bob “Qo‘rqma” degan so‘zlar bilan boshlanadi, chunki birinchi farishtaning xabari — Xudodan qo‘rqishdir; va Abram kabi Xudodan qo‘rqadiganlar Xudodan qo‘rqishga muhtoj bo‘lmaydilar. Qo‘rquvning ikki turi bor, chunki odamlarning ham ikki toifasi bor.

Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.

Ahdga oid parchada keyinroq Abram Xudoga ishondi va bu unga solihlik deb hisoblandi. Uch farishta Muqaddas Ruhning ishiga muvofiq keladi; Yuhanno ta’lim berganidek, Muqaddas Ruh uch narsa haqida ishontiradi: gunoh, solihlik va hukm. Bu xususiyatlar uch farishtaga mos keladi; shunday ekan, ahdga oid parchada Xudodan qo‘rqish bayon etilgach, keyin ikkinchi bosqich bo‘lgan solihlik aniqlanadi, so‘ngra esa hukm e’loni keladi; bu Muqaddas Ruhning uchinchi ishi va uchinchi farishtaning xabaridir. Ahdning birinchi bosqichi birinchi farishtaning xabarini timsol qilgan edi, u esa har doim barcha uch xabarning fraktali hisoblanadi. Ahd jarayonining uch bosqichi Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtani ifodalaydi.

After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.

Abram ikkinchi farishtani belgilagan holda solih deb sanalgandan so‘ng, u qurbonlik tayyorlaydi, chunki qurbonlik hukmning uchinchi bosqichidan sal oldin tayyorlanadi. O‘sha qurbonlik Malaki uchdagi levilarning bayroq sifatida ko‘tariladigan qurbonligini ifodalaydi. Musoning hayotidagi qirq yillik uch davr uch farishtaning xabarlarini ifodalaganidek, Musoning dastlabki qirq yili uch farishta xabarining barcha uch bosqichini o‘z ichiga oladi.

Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.

Musoning guvohligi boshlanadigan joy — uning ota-onasining Xudodan qo‘rqishi bilan, (birinchi qadam), undan keyin esa ko‘zga ko‘rinadigan sinov keladi. Ikkinchi qadam ko‘zga ko‘rinadigan sinovni o‘z ichiga oladi; xuddi Doniyor kitobining birinchi bobida bo‘lgani kabi, Doniyor avval Xudodan qo‘rqib, Bobil taomini yeyishni rad etdi, so‘ngra esa uning jismoniy qiyofasiga qarab sinovdan o‘tkazildi. Keyin Doniyor uchun, uch yil o‘tgach, bu shimol podshohining va yakshanba qonunining timsoli bo‘lgan shoh Navuxadnazar tomonidan uchinchi sinov edi, bu esa uchinchi farishtaning xabaridir.

Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.

Musoning ota-onasi Xudodan qo‘rqib, uni suv ichidagi bir sandiqqa soldi, Fir’avnning qizi esa vaziyatni ko‘rishga yo‘naltirildi, so‘ng bolani qutqarish foydasiga hukm chiqardi. Musoning hayotining boshlanishi Xudoning insoniyat bilan tuzgan ahdining bir tasviri edi, keyin esa Xudo Muso orqali ham insoniyat orasidan tanlab olingan bir xalq bilan ahd tuzdi. Nuhning insoniyat bilan bo‘lgan ahdi buyuk olomonni ifodalaydi, Musoning tanlangan xalq bilan bo‘lgan ahdi esa yuz qirq to‘rt mingdir. Abram ahdni tasdiqlash uchun keltirishi lozim bo‘lgan qurbonlik Nuh ahdining timsolini o‘zida mujassam etgan edi; xuddi shuningdek, asrlar o‘tib Abramning bashoratini bajo keltirgan Muso ham shunday edi.

The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.

Qurbonlik besh xil hayvondan iborat edi: uch yoshli g‘unajin, uch yoshli urg‘ochi echki, uch yoshli qo‘chqor, bir toshbaqa kaptar va bir yosh kabutar. Qushlar butunligicha qoldirildi, g‘unajin, qo‘chqor va urg‘ochi echki esa ikki bo‘lakka “bo‘lindi”. Bu qurbonlik oxirgi kunlarda insoniyat uchun ko‘rinadigan bir sinov sifatida bir bayroqning ko‘tarilishini timsollaydi. Fir’avnning qizi uchun ko‘rinadigan belgi sandiq ichidagi go‘dak Muso edi. Sandiq kemadagi sakkiz jon orqali ramziy ifodalangan. “Sakkiz” soni bir yuz qirq to‘rt minglik bayroqning bashoratli xususiyatlaridan biri sifatida belgilangan. Besh hayvon qurbonligini nazarda tutib, uchtasini yarmiga bo‘lsangiz, qurbonligingiz Nuhda timsollangani kabi sakkiz bo‘lakdan tashkil topadi, so‘ngra bu Abramning qurbonligida tasdiqlanadi.

Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.

Xudo buyurganidek bo‘lib bo‘lingan o‘sha besh hayvon “sakkiz” sonini ifodalaydi va shu tariqa ular kema ustidagi “sakkiz” jon orqali timsol qilingan, dunyo oxiridagi o‘sha jonlarni ifodalaydi. Ibrohimning uch qismli ahdining ikkinchi bosqichi bo‘lgan sunnat alomati tug‘ilgandan keyin “sakkizinchi” kuni ado etilishi kerak edi; bu marosimning o‘rnini esa Masihning “sakkizinchi” kuni sodir bo‘lgan tirilishini timsollovchi suvga cho‘mish egalladi. “Sakkiz” soni Nuhning ham, Musoning ham ahdlarining muqarrar xususiyatidir va ular bayroq hadyasi sifatida ko‘tariladigan hamda yettidan bo‘lgan “sakkizinchi” bo‘lmish bir yuz qirq to‘rt mingni timsollaydi.

Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.

O‘sha besh hayvon kemadagi “sakkiz” orqali timsollangan besh dono bokirani ifodalaydi; ular o‘limni ko‘rmasdan eski dunyodan yangi dunyoga o‘tadilar.

Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.

Abramning qurbonligi pok qurbonlik edi, chunki qurbonlikdagi barcha hayvonlar pok hayvonlar edi va ular birgalikda butunlay kuydiriladigan qurbonliklar uchun ishlatiladigan asosiy hayvonlarni ifodalaydi. Birinchi farishtaning xabari Yaratuvchiga sajda qilish amrini o‘z ichiga oladi, va Muso davrida Abramning bashorati bajo bo‘lganda joriy etilishi kerak bo‘lgan ma’bad xizmati uchun asosiy qurbonlik hayvonlari sajda qurbonliklari sifatida ko‘rsatilgan bo‘lib, ayni paytda Yaratuvchiga sajda qilishga da’vat etuvchi birinchi farishtaning chaqirig‘ini ham timsollaydi.

Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.

O‘n sakkizinchi oyatda aniq qilib shunday deyiladi: “O‘sha kuni Egamiz Abram bilan ahd tuzdi.” Bu Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtani timsollovchi uch qadamning birinchisini belgilaydi. Ibtido o‘n beshinchi bobidagi ahd bosqichi Vahiy o‘n to‘rtinchi bobidagi birinchi farishtaning xabarini ifodalaydi; undan keyin esa Ibtido o‘n yettinchi bobida uchraydigan Abram ahdining ikkinchi bosqichi bilan timsollangan ikkinchi farishta keladi.

In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.

Ikkinchi qadamda Abramning ismi Ibrohimga o‘zgartiriladi. Abram “ota ulug‘langan” degan ma’noni anglatadi, Ibrohim esa “ko‘p xalqlarning otasi” degan ma’noni anglatadi. Abramning chaqirilishida buyuk bir xalq bo‘lish va’dasi berilgan edi, biroq bu va’da Abramning ismi o‘zgartirilmaguncha tasdiqlanmadi. Shundan so‘ng u tanlangan ahd xalqining birinchi otasiga aylandi. Keyingi qadam uchinchi farishtaning xabarini timsolladi, chunki Ibrohim Ishoqni qurbon qilish borasida sinovdan o‘tkazildi; bu xochning timsoli edi, u 1844-yil 22-oktyabrning timsoli edi, u esa yakshanba qonunining timsolidir — bu uchinchi farishtaning xabaridir. O‘sha uchinchi ahd qadami 1844-yilning yigirma ikkinchi oktyabrida amalga oshdi va u Ibtido yigirma ikkinchi bobda bayon etilgan.

In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.

Ikkinchi qadamda, ya’ni ikkinchi farishtaning xabarida, Ibrohimning ismi o‘zgartirilgan joyda, sunnat marosimi ahd xalqining va ularning Xudo bilan bo‘lgan munosabatining “belgisi” sifatida o‘rnatiladi. Xudoning xalqi ikkinchi farishtaning xabari tarixida muhrlanadi. Ular yakshanba qonuni bilan ifodalangan uchinchi farishtaning xabarida bayroq singari ko‘tariladi, biroq ular yakshanba qonunidan sal oldingi davrda muhrlanadi; bu esa Millerchilar tarixida 1844-yil 22-oktabrda eshik yopilishidan sal oldingi davrga to‘g‘ri keladi.

The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.

Xuddi shu holat 2300 yillik bashoratni boshlab bergan Bobildan chiqish haqidagi uch farmonga ham taalluqlidir; bu bashorat 1844-yil 22-oktabrda uchinchi farishtaning kelishi bilan yakunlandi. Ma’bad birinchi farmondan keyin, ammo uchinchi farmondan oldin, ikkinchi farmon tarixida bitkazildi. Poydevorlar birinchi farmon davrida qo‘yildi, ma’bad binosi esa ikkinchi farmon tarixida tugallandi. Miloddan avvalgi 457-yildagi uchinchi farmon 2300 yilni boshlab berdi, ayni farmonning o‘zi esa yahudiylarga milliy suverenitetni qaytardi. Uchinchi waymarkda bir shohlik barpo etiladi; bu uchinchi farmondagi milliy suverenitetning tiklanishi va yakshanba qonuni paytida zafar qiluvchi jamoatning bir bayroq sifatida ko‘tarilishi orqali ifodalanadi.

The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.

Uchinchi farmon 1844-yil 22-oktabrda uchinchi farishtaning nikohga kelishini timsolladi. Kelin o‘zini nikoh paytida emas, balki nikohdan oldin tayyor qiladi. Bir yuz qirq to‘rt ming kishining muhrlanishi yakshanba qonunidan sal oldin, bashoratda yirtqichning surati sinovi sifatida ifodalangan vaqt davrida amalga oshiriladi. Bizga ma’lum qilinishicha, yirtqichning surati sinovi inoyat eshigi yopilishidan oldin biz o‘tishimiz lozim bo‘lgan sinovdir.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Rabbiy menga yirtqichning surati sinov muddati yopilishidan oldin barpo etilishini ravshan ko‘rsatdi; chunki bu Xudoning xalqi uchun ulug‘ sinov bo‘lib, aynan shu orqali ularning abadiy taqdiri hal qilinadi. Sizning nuqtai nazaringiz shu qadar chalkash va o‘zaro nomuvofiqliklar qorishmasidan iboratki, undan juda ozchilik aldanadi.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Vahiy 13-bobda bu mavzu ochiq-oydin bayon etilgan; [Vahiy 13:11–17, iqtibos keltirilgan].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Bu Xudoning xalqi muhrlanishidan oldin boshdan kechirishi lozim bo‘lgan sinovdir. Xudoga sadoqatini Uning qonuniga rioya qilish va soxta shanbani qabul qilishdan bosh tortish orqali isbotlaganlarning barchasi Parvardigor Xudo Yahovaning bayrog‘i ostidan joy oladi va barhayot Xudoning muhrini qabul qiladi. Samoviy manbadan kelgan haqiqatdan voz kechib, yakshanba shanbasini qabul qiladiganlar esa, hayvonning tamg‘asini qabul qiladilar.” Manuscript Releases, 15-jild, 15.

The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.

Eshik 1844-yil 22-oktabrda yopildi; bu Yakshanba qonunidagi yopiq eshikning timsoli edi. Opa Uayt aytadiki, hayvonning surati sinovi imtiyoz muddati yopilishidan “oldin” biz o‘tishimiz lozim bo‘lgan sinovdir, va u yana shuni ham aytadiki, aynan shu sinovda bizning abadiy taqdirimiz hal qilinadi. Yakshanba qonunidan oldin kelin o‘zini tayyor qiladi, va bu munosib to‘y libosiga ega bo‘lishni talab etadi; bu libos Ahd Xabarchisining tozalovchi olovlari orqali poklanishi kerak bo‘lgan libosdir. Muhr to‘ydan oldin qo‘yiladi, so‘ng esa to‘y Yakshanba qonuni paytida bo‘lib o‘tadi.

Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.

Opa Uayt muhrlanishning haqiqatda ham aqliy, ham ruhiy jihatdan mustahkam qaror topish ekanini ko‘rsatadi. U bundan tashqari, Xudoning xalqi qachon muhrlanganda, o‘shanda Xudoning hukmlarining silkinishi kelishini ham ko‘rsatadi. Silkinish — Vahiy kitobining o‘n birinchi bobidagi zilziladan, ya’ni Qo‘shma Shtatlardagi yakshanba qonunidan boshlanadigan hukmlardir.

The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.

Milleriylar ma’badi Yarim tun nidosi paytida tugallandi; bu esa muhr hukmning uchinchi yo‘l belgisi oldidan qo‘yilishini ko‘rsatadi. Ibrohimning ahdida hukmning uchinchi bosqichi Moriya tog‘idagi Ishoq edi; bu nafaqat xochdagi Masihni, balki Malaki uchinchi bobdagi levilar qurbonligini ham timsollaydi.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.

> U kumushni erituvchi va poklovchi kabi o‘tiradi; u Levi o‘g‘illarini poklaydi va ularni oltin hamda kumush kabi tozalaydi, toki ular Egamizga solihlik ila nazr keltirsinlar. Shunda Yahudo va Quddusning nazri Egamizga qadimgi kunlardagi kabi, avvalgi yillardagi kabi manzur bo‘ladi.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.

> Va Men hukm qilish uchun sizlarga yaqinlashaman; va sehrgarlarga, zinokorlarga, yolg‘on qasam ichuvchilarga, mardikorning haqini ushlab qoluvchilarga, beva va yetimga zulm qiluvchilarga, musofirni o‘z haqqidan mahrum qiluvchilarga hamda Mendan qo‘rqmaydiganlarga qarshi tez guvoh bo‘laman, deydi lashkarlar Rabbiysi. Malakiy 3:3–5.

After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.

Poklanish jarayonidan so‘ng, nazr “shundan keyin” qadimgi kunlardagidek bo‘ladi, va nazr hukmning yakuniy amalida tayyorlanadi, chunki aynan o‘sha paytda poklanib, nazr sifatida tayyorlangan levilar Masih “qarshi tez guvoh” bo‘ladigan nodon qizlar bilan qarama-qarshi qo‘yiladi. “Tez guvoh” — bu “Laodikiyadagi jamoatga sodiq Guvoh”dir; U Shebnani koptok kabi uzoq bir dalaga uloqtiradi va laodikiyaliklarni O‘z og‘zidan otilib chiqqandek qusib tashlaydi. Bug‘doy bilan begona o‘tlarning ajratilishi tez bo‘ladi, chunki yakuniy harakatlar jadal kechadi. O‘sha tez xabarchi — Malaki uchinchi bobda O‘z ma’badiga to‘satdan keladigan Zotdir.

The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.

Malakiydagi “qadimgi kunlardagidek” qurbonlikning ko‘tarilishi — yuz qirq to‘rt mingliklarning bayrog‘ining ko‘tarilishidir; u Elliginchi kunning ikki hilpiratiladigan noni qurbonligining ko‘tarilishi edi; u sahroda ustunga ilingan ilonning ko‘tarilishi edi; u Masihning xochda ko‘tarilishi edi va u butun dunyo hayratga tushib, taajjub bilan qarab turgan bir paytda Shadrax, Meshax va Abednegoning Masih bilan birga olovli pechda ko‘tarilishi edi; u 1843 yilgi jadvalning nashr etilishi va 1850 yilgi jadval uchun mo‘ljallangan maqsad edi.

It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.

Ibrohim ahdining ikkinchi bosqichida sunnat marosimi joriy etilib, majburiy qilingan edi; shu tariqa u ahdning alomatiga aylandi. Ibrohim, Musodan farqli ravishda, Ishoqni darhol sunnat qildi; shuning uchun uni uchinchi bosqichda qurbonlik sifatida ko‘targanida, Ishoq o‘sha alomatni ifoda etar edi. Keyinchalik bu alomat suvga cho‘mish bilan almashtiriladi; bu ikkisi birgalikda xoch alomatiga ikki guvohlik beradi.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.

> “Uning xalqining peshonalariga qo‘yiladigan tirik Xudoning muhri nima? Bu shunday bir belgiki, uni farishtalar o‘qiy oladi, ammo inson ko‘zlari emas; chunki halok qiluvchi farishta bu najot belgisini ko‘rishi lozim. Aql-idrokli tafakkur Rabbimizning farzandlikka qabul qilingan o‘g‘illari va qizlarida Golgotadagi xoch alomatini ko‘rgan. Xudoning qonunini buzish gunohi olib tashlangan. Ular nikoh libosini kiygan bo‘lib, Xudoning barcha amrlariga itoatkor va sodiqdirlar.” Manuscript Release, number 21, 51.

In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?

Ibtido 15 dagi ahdning birinchi bosqichida qullikda o‘tadigan 400 yillik vaqt bashorati ko‘rsatilgan bo‘lib, Pavlus ayni shu davrni 430 yil deb belgilaydi. Pavlusning hisob-kitobi Chiqish 12 dagi chaqiruvdan boshlanadi, chunki u Abramning musofirlik davrini ham o‘z ichiga oladi. To‘rt yuz yilning o‘ttiz yilga nisbatan munosabati diqqat bilan ko‘rib chiqilganda, bu Pavlus tomonidan ilgari surilgan bir timsol, Abram tomonidan bayon etilgan to‘rt yuz yil esa boshqa bir timsoldir. Xo‘sh, to‘rt yuz yillik davr nimani anglatadi, to‘rt yuz o‘ttiz yillik davr nimani anglatadi va o‘ttiz yil nimani anglatadi?

The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.

Olimlar to‘rt yuz o‘ttiz yilni munosib ravishda ikki yuz o‘n besh yillik ikki davrga bo‘lish mumkinligini ko‘rsatib berdilar: birinchi davr qaramlik va qullikdan xoli, ikkinchi davr esa qullik davridir.

Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.

Ibrohim Kan’onga 75 yoshida kirdi, va Ishoq Ibrohim 100 yoshga to‘lganida (25 yil o‘tib) tug‘ildi. Yoqub Ishoq 60 yoshga to‘lganida tug‘ildi, va Yoqub 130 yoshida Misrga kirdi. Bu Kan’onda 215 yil va Misrda 215 yilni, jami 430 yilni tashkil etadi. Bashorat talabasi uchun bu, Pavlusga oid holda, xuddi Abramniki kabi ismi o‘zgartirilgan bo‘lib, ikkita ahd ramzidan keladigan ikki guvohlikni taqdim etadi. Pavlus 430 ni, Abram esa 400 ni ko‘rsatadi. O‘zaro bog‘liq bo‘lgan ikki vaqt bashoratining satr ustiga satr tarzidagi bajo bo‘lishi Xudoning tanlangan xalqining barpo etilishiga olib kelgan birinchi ahd davri bilan bog‘liqdir.

When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”

Masih ko‘plar bilan ahdni bir hafta davomida tasdiqlash uchun tarixga kirib kelganida, o‘sha hafta o‘zaro bog‘liq bo‘lgan ikki vaqt bashoratini ifoda etar edi. Pavlusning to‘rt yuz o‘ttiz yillik bashorati, Masihning haftasi kabi, ikki teng qismga bo‘linishi mumkin. Kan’onda o‘tgan 215 yil, undan keyin Misrda o‘tgan 215 yil — Masihning shaxsan 1260 kun davom etgan guvohligining timsoli bo‘lib, undan so‘ng Uning shogirdlari shaxsida Masihning 1260 kunlik guvohligi keladi. Masih ahdni tasdiqlagan 2520 kun, shuningdek, Uning ahdining “nizosi” bo‘lgan yetti zamonni ham ifoda etadi.

From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.

Miloddan avvalgi 723-yildan 1798-yilgacha 2520 yil bo‘ladi, va bu yillar har biri 1260 yildan iborat ikki davrga bo‘linadi; ular 1260 yil davomida butparastlikning muqaddas maskan va lashkarni oyoq osti qilganini, undan keyin esa papachilikning muqaddas maskan va lashkarni 1260 yil davomida oyoq osti qilganini ifodalaydi. Masih haftasining o‘rtasi xoch edi, va haftaning o‘rtasi (538) 1260 yillik butparast guvohlikni, so‘ng esa butparastlikning papachilik shogirdi tomonidan 1260 yillik butparast guvohlikni yuzaga keltiradi. Inoyatning Masih shohligi xochda quvvatlantirilganida, bu 538-yilni, ya’ni dajjol shohligi quvvatlantirilgan paytni, timsol qilgan edi. Xochda jismoniy Isroil chetlab o‘tildi va ruhiy Isroil boshlandi. 538-yilda jismoniy butparastlik chetlab o‘tildi va ruhiy butparastlik boshlandi.

Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.

Abramning to‘rt yuz yillik bashorati, ayni paytda to‘rt yuz o‘ttiz yildir. Bu ayni bir bashoratdir, biroq ikki ahd ramzi orqali bayon etilgandir. O‘zaro bog‘liq bo‘lgan bu ikki vaqtga oid bashorat Xudoning xalqining qulligi va xalos etilishini ko‘rsatgan bo‘lib, u qadimgi Isroilning ahd tarixining boshida amalga oshishi kerak edi. Qadimgi Isroilning ahd tarixi oxirida esa, kun yilga teng munosabatida bir bashorat boshqa biri bilan muvofiqlashadi; shu tariqa xalos etilish va qullikni ta’kidlovchi ikki vaqtga oid bashorat aniqlanadi.

In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.

Qadimgi Isroilning boshlanishi va yakunining o‘rta tarixida biz Doniyorni Bobil asirligida uchratamiz. Qullik va xalos bo‘lish va’dasini belgilab beradigan o‘sha ahd tarixidan qadimgi Isroilning ahd tarixini zamonaviy Isroilning ahd tarixi bilan bog‘laydigan bashorat bayon etiladi. Doniyor kitobida ikkita vaqtga oid bashorat aniqlanadi. Levilar yigirma oltinchi bobidagi Musoning “yetti vaqt”ga oid “qasami” Doniyor 9/11 da aniqlanadi, shuningdek, Doniyor sakkizinchi bobdagi o‘n uchinchi oyatning savoli ham, o‘n to‘rtinchi oyatning javobiga olib boradi; u esa 2300 yillik bashoratni aniqlab beradi. Agar buzilsa, Doniyor to‘qqizinchi bob o‘n birinchi oyatda “Musoning la’nati” bo‘ladigan bu “qasam” miloddan avvalgi 677 yilda janubiy shohlikka qarshi ijro etilganda boshlangan va 2300 yil kabi 1844 yil 22 oktyabrda yakunlangan. Har ikkala 2520 tarqalish o‘n uchinchi oyatning savolida joylashgan bo‘lib, o‘n to‘rtinchi oyatning javobi esa 2300 dir.

As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.

Qadimgi Isroilning ahd tarixining alifosi bo‘lgan Muso bilan bo‘lgani kabi, va qadimgi Isroilning ahd tarixining omegasi bo‘lgan Masih bilan bo‘lgani kabi, zamonaviy Isroilning boshlang‘ich alifo tarixiga ham o‘zaro bog‘liq bo‘lgan ikkita vaqt bashorati kirgan edi. Ulardan biri qullik va asoratni, ikkinchisi esa najotni ifodalagan. Qadimgi Isroilning alifo tarixida 430 yilning teng ikki davrga bo‘linishi, Masih ahdni tasdiqlagan hafta ichida takrorlangan bashoratli bo‘linishni va ahdni buzganlik uchun hukmning o‘zaro bog‘liq bo‘lgan, teng ikki davrga bo‘lingan muddatini o‘zida mujassam etgan holda, ikki guvohni taqdim etadiki, zamonaviy Isroilning alifo tarixi ham shunga o‘xshash bashoratli tayanchga ega bo‘lar edi. Bir vaqtda yakun topadigan 2520 yil va 2300 yil o‘rtasida teng bo‘linadigan bashoratga ega bo‘lgan, o‘zaro bog‘liq ikkita vaqt bashoratining uchinchi guvohini taqdim etadi.

Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.

Uch guvoh bir jonni shunday kutishga olib kelar ediki, zamonaviy Isroilning omega tarixida Rabbiy bir yuz qirq to‘rt ming bilan ahdga kirganida, payg‘ambarlik vaqtiga oid o‘zaro bog‘liq ikki bashorat va ikki teng qismga bo‘lingan unga daxldor bir davr bo‘lar edi; biroq bunday bo‘lishi mumkin emas, chunki Rabbiy zamonaviy Isroil bilan ahdga kirganida, U qo‘lini osmonga ko‘tardi va vaqt endi bo‘lmasligini e’lon qildi.

The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.

Bir yuz qirq to‘rt mingning ahdi birinchi hosil bug‘doy nazrining ikki silkitiladigan noni bilan ifodalanadi. Payg‘ambarlik vaqtining farqini o‘zida mujassam etmagan ikki karra guvohlik bilan davom etuvchi uch guvohning payg‘ambarlik tuzilmasi, Abramning teng ikkiga bo‘lingan g‘unajin, teng ikkiga bo‘lingan urg‘ochi echki va teng ikkiga bo‘lingan qo‘chqordan iborat qurbonligida, so‘ngra esa bir musicha va bir kabutarda namoyon bo‘ladi.

The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.

Dastlabki uchta qurbonlikning barchasining ramziyligiga uch yil bog‘langan edi; bu esa ularning bashoratli vaqtga ega bo‘lgan uchta qurbonlikni ifodalashini ko‘rsatadi. Bu uch qurbonlik nafaqat bashoratli vaqtga ega edi, balki ularning har biri ikki davrga teng ravishda bo‘lingan bashoratli vaqtga ham ega edi. Toshbaqa kabutar va kaptarga esa hech qanday yosh biriktirilmagan; ular shunchaki yosh bo‘lishi kerak edi, chunki ular ahd xalqining oxirgi avlodini ifodalaydi; bu avlod esa ikki qush, ya’ni ikki suruv orqali tasvirlanadi.

The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.

Ikki poda buyuk olomonni va bir yuz qirq to‘rt mingni ifodalaydi, biroq ikki qush ikkilamchi ma’noni o‘zida tutadi. Kabutar muqaddas maskan uchun keltiriladigan qurbonliklardan biridir, va kabutarning qurbonlik sifatidagi aniqlanishini tekshirganingizda, ko‘pincha bu kaptarning bir turini anglatadi; holbuki, Abramning qurbonligidagi kaptar shu qadar yosh qushni bildiradiki, uning hali patlari bo‘lmaydi, yoki undan ham yomoni, patlari yulib tashlangan qushni anglatadi. Shu bashoratli darajada bu ikki qush bug‘doy va begona o‘tlardir.

In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.

Oxirgi kunlarda bayroq qush kabi osmonlarga ko‘tariladi va ayni o‘sha paytda ikki nopok qush yovuzlikni ko‘tarib, uni Shinarda o‘z taxtiga o‘tqazmoqchi bo‘ladi.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

> So‘ng men bilan gaplashgan farishta oldinga chiqib, menga dedi: “Endi ko‘zlaringni ko‘tarib, chiqib kelayotgan narsa nima ekanini ko‘r.” Men: “Bu nima o‘zi?” dedim. U dedi: “Bu chiqib kelayotgan efa.” U yana dedi: “Butun yer yuzi bo‘ylab ularning qiyofasi shudir.” Va mana, bir talant qo‘rg‘oshin ko‘tarildi; bu esa efaning o‘rtasida o‘tirgan bir ayoldir.

> And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

> Va u dedi: “Bu qabihlikdir”. So‘ng uni efa o‘rtasiga tashladi; va uning og‘ziga qo‘rg‘oshin qopqog‘ini tashladi.

> Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> So‘ng ko‘zlarimni ko‘tardim va qaradim, va mana, ikki ayol chiqib kelardi; shamol ularning qanotlarida edi, chunki ularning qanotlari laylakning qanotlariga o‘xshar edi; va ular efani yer bilan osmon orasiga ko‘tardilar. Shunda men men bilan gaplashayotgan farishtaga dedim: “Bular efani qayerga olib bormoqdalar?” U menga dedi: “Unga Shin’or yurtida bir uy qurish uchun; va u o‘sha yerda mustahkam o‘rnatiladi hamda o‘z poydevori ustiga qo‘yiladi.” Zakariyo 5:5–11.

The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.

“Yovuzlik” sifatida tasvirlangan papalik, yoki Pavlusning ifodasida “o‘sha yovuz”, 1798-yilda o‘limli yarasini oldi; o‘sha paytda u o‘tirgan savat ustiga bir talant qo‘rg‘oshin qo‘yildi. Shundan keyin spiritizm va murtad protestantizm uni ko‘tarib, unga Shinar yurtida bir uy quradilar; ayni shu pallada Xudo O‘zi bayroq sifatida ko‘taradigan uyni qurib bitkazgan bo‘ladi. Zakariyoda qalbaki bayroq yovuzlik ayoli sifatida, haqiqiy bayroq esa kaptarlar sifatida tasvirlangan. Shundan so‘ng dunyo Rim bilan — har bir nopok va jirkanch qushning qafasi bo‘lgan tuzum bilan — yoki insoniyat bilan qilgan Xudoning ahdining timsoli bo‘lgan kaptar bilan tanlov qilish oldida turadi.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> U baland ovoz bilan qudratli tarzda nido qilib dedi: “Buyuk Bobil yiqildi, yiqildi, va jinlarning maskaniga, har bir nopok ruhning panohiga hamda har bir nopok va jirkanch qushning qafasiga aylandi.” Vahiy 18:2.

Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.

Masih O‘zining o‘limi va tirilishi bilan bog‘liq holda: “Bu ma’badni buzib tashlanglar, Men uni uch kunda tiklayman”, deb aytdi. Bu uch kun Muso bilan, Masih bilan va Millerchilar bilan bo‘lganidek, bir ma’bad tiklanadigan bashoriy davrni ifodalaydi. Abramning nazri uchun uch yoshli g‘unajin, urg‘ochi echki va qo‘chqor talab qilingani, hozir biz ko‘rib chiqayotgan uch ahd tarixining har birida bir ma’bad barpo etilishini anglatadi. Yuz qirq to‘rt mingliklarning so‘nggi ahd ma’badi osmon sari toj sifatida ko‘tarilishi lozim bo‘lgan bayroqdir. Shu sababli g‘unajin, urg‘ochi echki va qo‘chqor yer hayvonlaridir; bu esa osmonlarda uchadigan qushlardan farqni ko‘rsatadi. Oxirgi kunlarda barpo etiladigan ahd ma’badi — Quddus barcha tepaliklar va tog‘lar ustidan yuksaltiriladigan paytdir.

Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.

Garchi men haligacha Abramning uchta ahdiy qadamidan birinchisining har bir unsurini to‘liq aniqlab ulgurmagan bo‘lsam-da, hozirgacha ko‘rib chiqqan har bir unsur qadimgi so‘zma-so‘z Isroilning boshlanishi va yakunida hamda zamonaviy Isroilning boshlanishida o‘z muqobiliga ega. Biz Vahiy kitobining o‘n to‘rtinchi bobi farishtalarining uch qadamini Abramning birinchi ahdiy qadamida ko‘rsatdik. Abramning birinchi ahdiy qadamida mavjud bo‘lgan uch farishtaning fraktali, Abramning ikkinchi va uchinchi ahdiy qadamlarini ko‘rib chiqqanimizda, yanada ravshanroq tasdiqlanadi.

Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.

Abramning “sakkizta” qurbonligi nafaqat Musoning Muqaddas maskani marosimlarining bir qismiga aylanadigan qurbonliklarni ifodalaydi, balki ular Xudoning ahd xalqining tarixida bashoratli vaqtning o‘rnini ham aniqlab, tasdiqlaydi. Ular Isroilning Xudoning tanlangan xalqi sifatidagi boshlanishi va yakunlarini, xoh tom ma’nodagi bo‘lsin, xoh ruhiy ma’nodagi bo‘lsin, tasdiqlaydi.

Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.

Pavlusning 430 yili — mantiqan Ibromning 400 yilidan ajratib bo‘lmaydigan bashoratli davrdir. Ular bir-birining ustiga qo‘yilganda, avval o‘ttiz yillik davrni, so‘ng esa to‘rt yuz yilni hosil qiladi. Keyingi maqolada biz shu yerda davom etamiz.

> “The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.

> “Eski Ahdda qayd etilgan bashoratlar oxirgi kunlar uchun Rabbimizning kalomidir va biz San-Fransiskoning vayron bo‘lganini ko‘rganimiz qanchalik shubhasiz bo‘lsa, ular ham shunchalik albatta bajo bo‘ladi.” Xat 154, 1906-yil 26-may.

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