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

Yo‘el Kitobi va Laodikiya Yettinchi kun Adventistlari Jamoati — Yigirma Yettinchi Raqam

Number Twenty-Seven

Yigirma Yettiinchi Raqam

Author

Jeff Pippenger

Published

January 14, 2026

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We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.

Biz Yahudo qabilasining Arsloni hozir muhrini ochib berayotgan haqiqatlarni qayd etmoqdamiz. Biz haqiqatlarni Yo‘elning xabariga murojaat qilish uchun bir-biriga muvofiqlashtirmoqdamiz; Butrus Havoriylar kitobida uni kechki yomg‘ir xabari deb ta’riflagan. Biz hozir amalga oshish jarayonida bo‘lgan haqiqatlarga yaqinlashmoqdamiz, ya’ni sinovchi haqiqatning muhri ochilganda doimo namoyon bo‘ladigan ikki toifaning yakuniy ajralishini amalga oshiradigan haqiqatlarga. Biz, shuningdek, ayni shu muhrsizlangan haqiqatlarni nafaqat ajratib qo‘yuvchi uchinchi farishtaning so‘zlari sifatida, balki bir yuz qirq to‘rt mingning muhrlanishini amalga oshiradigan so‘zlar sifatida ham ko‘rib chiqmoqdamiz. Uchinchi farishta ham poklaydi, ham musaffo etadi.

Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.

2023-yil iyulidan buyon Yahudo qabilasining Arsloni Xudoning qoldiq xalqining tarixidagi tashqi va ichki chiziqlar bilan bog‘liq haqiqatlarni bosqichma-bosqich muhrdan yechib kelmoqda. Endi biz Matto kitobini Butrusning rolini anglash maqsadida ochmoqdamiz. Butrus Masihning O‘zining masihiy kelini bilan bo‘lgan ahdiy munosabatining timsolidir — U Qoya ustiga quradigan jamoatning timsoli. Butrus birinchi, shuningdek oxirgi masihiy kelinni ifodalaydi. Mattoning o‘n birinchi va yigirma ikkinchi boblarining o‘rta oyatida Butrus aynan shu timsol sifatida tasvirlanadi, va bu boblar Ibtido hamda Vahiyning o‘n birinchi bobidan yigirma ikkinchi bobigacha bo‘lgan o‘zaro parallel chiziqlarining o‘rta boblaridir. So‘nggi kunlarda Butrus yuz qirq to‘rt mingni ifodalaydi, va mazkur parchada u Qaysariya Filipida turibdi; bu esa Doniyor 11:13–15 dagi Paniumdir.

Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.

Butrus Paniumdadir, U shuningdek Hosil bayrami kunida, uchinchi soatda yuqori xonada, so‘ngra to‘qqizinchi soatda ma’badda ham joylashgandir. Bu olti soat yakshanba qonunining kelishiga qadar bir yuz qirq to‘rt ming kishining muhrlanayotgan vaqt davrini ifodalaydi. Masihning xochga mixlanishi ham uchinchi soatda boshlangan va U to‘qqizinchi soatda vafot etgan, bu esa tirilishga olib kelgan; tirilish Hosil bayrami mavsumini boshlab berdi, u esa Butrusning Hosil bayramida uchinchi va to‘qqizinchi soatda bo‘lishi bilan yakun topdi. Taqdir ilohiyati xushxabarni g‘ayriyahudiylarga yuborganida, Korniliy to‘qqizinchi soatda Butrusni chaqirtirdi. Uchinchi soat, shuningdek, ertalabki qurbonlikni, to‘qqizinchi soat esa kechki qurbonlikni ifodalagan.

The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.

Olti soatlik davr Exeter lager yig‘ini davri va 1844-yil 22-oktabrdagi buyuk hafsalasi pir bo‘lish orqali ifodalangan edi. Havoriylar kitobida Butrus birinchi bobning oxirida, Yahudo o‘rniga Matias tayinlanganda, bir yuz qirq to‘rt mingni tashkil etuvchilarning boshqalari bilan birlikka kirayotgan sifatida tasvirlanadi. Shunda bu son to‘ldirilgan bo‘ladi. Bu hikoyada aniq bir izchil rivojlanish ko‘rsatilgan.

Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.

Butrus avval yuqori xonadadir, undan keyin esa ma’badda. U yuqori xonada bo‘lganida uchinchi soat edi, ma’badda esa to‘qqizinchi soat edi. Uchinchi soatda taqdim etilgan xabar uch ming jonning suvga cho‘mdirilishiga sabab bo‘ldi.

> Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.

> Shunda uning so‘zini xursandchilik bilan qabul qilganlar suvga cho‘mdirildilar; va o‘sha kuni ularga qariyb uch ming jon qo‘shildi. Havoriylar 2:41.

From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.

Birinchi bobning oxiridagi raqamlashdan tortib, to‘qqizinchi soatdagi ma’badgacha bo‘lgan davr bir yuz qirq to‘rt ming kishining muhrlanishini ifodalaydi.

The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.

Yuz qirq to‘rt ming kishi imon orqali oqlanish haqidagi xabarni taqdim etadilar; bu, aslida, uchinchi farishtaning xabaridir. Oqlanish — bu, Opa Uayt juda o‘rinli tarzda ta’kidlaganidek, insonning shon-shuhratini tuproqqa qo‘yishdagi Xudoning ishidir.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.

> “Iymon orqali oqlanish nima? Bu — Xudoning insonning shon-shuhratini tuproqqa qorishtirib, inson uchun uning o‘zi o‘z kuchi bilan qila olmaydigan ishni qilishi demakdir. Insonlar o‘zlarining hech narsa emasliklarini ko‘rganlarida, Masihning solihligi bilan kiyinishga tayyor bo‘ladilar. Ular kun bo‘yi Xudoni madh etib, ulug‘lashni boshlaganlarida, tomosha qilish orqali o‘sha ayni suratga o‘zgarib bormoqdalar. Qayta tug‘ilish nima? Bu — insonga uning o‘z haqiqiy tabiatini, ya’ni o‘zida hech qanday qadr-qimmat yo‘qligini ochib berishdir. Siz bu saboqlarni hech qachon o‘rganmagansiz. Oh, qaniydi siz inson jonining qadrini anglay olsangiz.” Manuscript Releases, 20-jild, 117.

An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.

Oqlandirilgan yuz qirq to‘rt ming kishi tomonidan taqdim etilgan oqlanish xabarining bir misoli ahd kishisi bo‘lgan Gido‘ndir, chunki uning ismi Yerubbaalga o‘zgartirilgan edi. Gido‘nning xabari shundan iborat ediki, u yonib turgan mash’alani sopol idish ichiga qo‘ydi, so‘ng idishni sindirdi, karnay chaldi va: “Rabbiyning va Gido‘nning qilichi”, deb nido qildi. Gido‘nning qilichi Rabbiyning qilichi ham edi, chunki qilich — Ilohiyat bilan insoniyatning birikmasi bo‘lgan Xudoning Kalomidir. U idishni sindirayotgan paytda, bu xabar karnay va uning nidosi orqali ifodalangan edi. Idish insoniyatdir; u sinishi, ya’ni tuproqqa qadar xor qilinishi kerak, toki Xudo nurining ulug‘vorligi porlab chiqsin.

Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.

Xabarni e’lon qilishdan oldin Gido‘n sinov jarayoni orqali 300 kishini to‘pladi. Jarayon nihoyasiga yetganda, Gido‘nning uch yuz kishisi bor edi. 300 — Pentikostdagi uch mingning ushridir. Ular Hizqiyo o‘ttiz yettida ko‘tariladigan va abadiy ahdga kiradigan qo‘shinni ifodalaydi.

> So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.

> Shunday qilib, men U menga amr qilganidek bashorat qildim, va ularga nafas kirdi; ular tirildilar va oyoqlari ustida turdilar — nihoyatda buyuk bir lashkar bo‘ldilar. So‘ng U menga dedi: “Ey inson o‘g‘li, bu suyaklar butun Isroil xonadonidir; mana, ular aytadilar: ‘Suyaklarimiz qurib ketdi, umidimiz yo‘qoldi; biz o‘z tomonlarimizdan uzilib qoldik.’” Hizqiyo 37:10, 11.

The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.

Isroil xonadoni o‘z qismlariga ko‘ra ajralib ketgan, va Hizqiyol Yahudo hamda Efrayimning ajratib qo‘yilgan qismlari qanday qilib yagona xalqqa aylanishini ko‘rsatadi. O‘sha lashkar avval alohida bo‘lgan ikki tayoqdan tashkil topgan, ammo ular Xudo bilan ahdga kirganlarida bitta tayoqqa qo‘shiladi.

> Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

> Bundan tashqari, Men ular bilan tinchlik ahdini tuzaman; bu ular bilan abadiy ahd bo‘ladi; Men ularni joylashtiraman, ularni ko‘paytiraman va O‘z muqaddas maskanimni ularning o‘rtasiga to abad o‘rnataman. Mening maskanim ham ular bilan bo‘ladi; ha, Men ularning Xudosi bo‘laman, ular esa Mening xalqim bo‘ladilar. Va xalqlar shuni biladilarki, Men — Egam — Isroilni muqaddas qilaman, qachonki Mening muqaddas maskanim ularning o‘rtasida to abad bo‘lsa. Hizqiyol 37:26–28.

The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.

Xalqlar Egamiz Isroilni muqaddas qilayotganini, U O‘z muqaddas maskanini ularning o‘rtasiga qo‘yganida bilib oladilar. Xudoning muqaddas maskanining Xudoning xalqiga qo‘shilishi insoniy ma’badning ilohiy ma’badga qo‘shilishini ifodalaydi; va bu sodir bo‘lganda, Xudoning sodiq 300 kishisi muhrlanadi, hamda dunyo faqat yakshanba qonuni inqirozi davrida muqaddas qilingan bir xalqni ko‘rish orqali ogohlantirilishi mumkin.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Muqaddas Ruhning ishi dunyoni gunoh, solihlik va hukm to‘g‘risida ishontirishdir. Dunyo faqat haqiqatga ishonadiganlarning haqiqat orqali muqaddas qilinganini, yuksak va muqaddas tamoyillar asosida ish tutayotganini, Xudoning amrlarini saqlaydiganlar bilan ularni oyoqosti qiladiganlar o‘rtasidagi ajratuvchi chiziqni yuksak va oliy ma’noda namoyon etayotganini ko‘rish orqali ogohlantirilishi mumkin. Ruhning muqaddas qilishi Xudoning muhriga ega bo‘lganlar bilan soxta dam olish kunini tutadiganlar o‘rtasidagi farqni ayon qiladi. Sinov kelganda, maxluqning tamg‘asi nima ekani ravshan ko‘rsatiladi. U — yakshanba kuniga rioya qilishdir. Haqiqatni eshitganlaridan keyin ham bu kunga muqaddas deb qarashda davom etadiganlar, zamonlar va qonunlarni o‘zgartirishni o‘ylagan gunoh odamining imzosini ko‘taradilar.” Bible Training School, 1903-yil 1-dekabr.

God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.

Xudoning muqaddas maskani Uning jamoati bilan, jamoat kurashuvchi jamoatdan g‘olib jamoatga aylanganda, birlashadi. Hizqiyol tilga olgan ahd, bir xalqni tashkil etadigan ikki tayoqning qo‘shilishi bilan bog‘liq holda bayon etilgan.

> Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,

> Ularga aytgin: Egamiz Rabbiy shunday demoqda: Mana, Men Efrayimning qo‘lida bo‘lgan Yusufning tayog‘ini va unga qo‘shilgan Isroil qabilalarini olaman, ularni Yahudoning tayog‘i bilan birlashtiraman va ularni bitta tayoq qilaman; ular Mening qo‘limda bitta bo‘ladi. Sen yozgan tayoqlar ularning ko‘z o‘ngida sening qo‘lingda bo‘lsin. Va ularga aytgin,

> Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.

> Shunday deydi Rabbiy Egamiz: Mana, Men Isroil o‘g‘illarini ular borib qolgan xalqlar orasidan olib chiqaman, ularni har tomondan yig‘ib, o‘z yurtlariga keltiraman. Men ularni Isroil tog‘lari uzra bo‘lgan yurtda yagona bir xalq qilaman; ularning barchasiga bitta shoh shoh bo‘ladi; ular endi boshqa hech qachon ikki xalq bo‘lmaydilar va endi aslo ikki shohlikka bo‘linmaydilar. Ular endi o‘z butlari bilan ham, jirkanch narsalari bilan ham, biror gunohlari bilan ham o‘zlarini bulg‘amaydi; balki Men ularni gunoh qilgan barcha yashash joylaridan qutqaraman va ularni poklayman. Shunday qilib, ular Mening xalqim bo‘ladilar, Men esa ularning Xudosi bo‘laman. Hizqiyol 37:19–23.

The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.

Efrayimning tayog‘i va Yahudoning tayog‘i Efrayim va Yahudoga qarshi bo‘lgan, mos ravishda 1798-yil va 1844-yil 22-oktabrda o‘z yakuniga yetgan ikki 2520 yillik tarqalishdir. Ular 1844-yil 22-oktabrda, Uning xalqini, ya’ni Uning ma’badini poklash ishi boshlanganda, zamonaviy ruhiy Isroilning yagona xalqiga aylandilar. Bu tarix yakshanba qonuni paytida to‘satdan O‘z ma’badiga keladigan Ahd Xabarchisi tomonidan poklanadigan va tozalanadigan (pok qilinadigan) bir yuz qirq to‘rt mingning tarixiga timsol bo‘ladi. O‘sha poklash ado bo‘lganda, ya’ni yakshanba qonunidan sal oldin, g‘olib jamoat ustidan bir podshoh bo‘ladi, va o‘sha podshoh Dovuddir; u o‘z hukmronligini o‘ttiz yoshida boshlagan. Matto kitobining birinchi bobida Ibrohimdan beri o‘n to‘rtinchi avlod bo‘lgan ham o‘sha Dovuddir. Bu yakshanba qonunida Dovudga oid uchinchi guvohlikni ko‘rsatadi. Ikki tayoqdan tiklangan qudratli lashkarga, jamoat begona o‘tlardan poklanganda, shoh Dovud boshchilik qiladi.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> Qulim Dovud ularga podshoh bo‘ladi; va ularning barchasining bitta cho‘poni bo‘ladi; ular Mening hukmlarimga ham yuradilar, farmonlarimni saqlab, ularni bajo keltiradilar. Ular Men qulim Yoqubga bergan yurtda, ota-bobolaringiz yashagan yurtda yashaydilar; ular, o‘zlari ham, farzandlari ham, farzandlarining farzandlari ham unda abadulabad yashaydilar; va qulim Dovud ularga abadulabad amir bo‘ladi. Hizqiyo 37:24, 25.

That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.

O‘sha lashkar, xizmatini boshlaganlarida o‘ttiz yoshda bo‘ladigan, 1 Butrusning ikkinchi bobidagi ruhoniylardir.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Sizlar ham tirik toshlar kabi Iso Masih orqali Xudoga maqbul bo‘lgan ruhiy qurbonliklarni keltirish uchun ruhiy uy, muqaddas ruhoniylik sifatida bunyod etilmoqdasizlar. 1 Butrus 2:5.

Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.

O‘sha ruhoniylar, shuningdek, nashr etilgan uch yuzta 1843 yil jadvalini olgan va bu jadvallardan o‘z avlodiga xabarni yetkazishda foydalangan uch yuzta Millerchi vaiz tomonidan ham timsollangan edi.

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Mavzu yuzasidan bir muncha muhokamadan so‘ng, bunga o‘xshash uch yuz nusxani litografiya usulida ko‘paytirish haqida bir ovozdan qaror qabul qilindi; bu ish tez orada amalga oshirildi. Ular ‘43-jadvallar’ deb ataldi. Bu nihoyatda muhim Konferensiya edi.” Joseph Batesning “Autobiography” asari, 263.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> “Endi bizning tariximiz shuni ko‘rsatadiki, Uilyam Miller kabi ayni bir xronologik jadvallardan ta’lim bergan yuzlab kishilar bo‘lgan, ularning barchasi bir xil ruhda edi. O‘sha paytda xabarning yagonaligi bitta mavzuda edi, ya’ni Rabbimiz Iso Masihning muayyan bir vaqtda, 1844-yilda kelishi.” Joseph Bates, Early SDA Pamphlets, 17.

The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.

300 nafar Milleriy voizi o‘z ishini birinchi farishtaning tarixi davomida amalga oshirdi, va ilhom bizga birinchi farishta uchinchi farishtaning timsoli ekanini bildiradi. Ular Joseph Batesning so‘zlariga ko‘ra, “hammasi bir qolipdan chiqqan” edilar. Gido‘n o‘zining uch yuz kishilik lashkariga o‘zi qilganidek qilishni buyuradi. Gido‘nning uch yuz kishilik lashkari orqali timsollangan 300 Milleriy voizi 9/11da safga keltirilishi kerak; o‘sha yerda birinchi xabar qudrat bilan ta’minlanadi va sinov boshlanadi.

> Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.

> So‘ng Yerubbaal, ya’ni Gido‘n, va u bilan birga bo‘lgan barcha xalq erta tongda turib, Harod bulog‘i yonida qarorgoh qurdilar; Midiyoniylar lashkari esa ularning shimol tomonida, vodiydagi Moreh tepaligi yonida edi. Egamiz Gido‘nga dedi: “Sening yoningdagi xalq Men Midiyoniylarni ularning qo‘liga topshirishim uchun haddan ziyod ko‘pdir; aks holda Isroil Menga qarshi maqtanib: ‘Meni o‘z qo‘lim qutqardi’, deydi. Endi borib, xalqning qulog‘iga jar solib aytgin: ‘Kim qo‘rqoq va vahimaga tushgan bo‘lsa, qaytsin va Gil‘od tog‘idan erta jo‘nab ketsin’”. Shunda xalqdan yigirma ikki ming kishi qaytdi, o‘n ming kishi esa qoldi. Egamiz Gido‘nga dedi: “Xalq hali ham ko‘pdir; ularni suv bo‘yiga olib tush, va Men u yerda ularni sen uchun sinab ko‘raman. Shunda shunday bo‘ladiki, Men senga: ‘Bu sen bilan borsin’, deb aytgan kishi sen bilan boradi; Men senga: ‘Bu sen bilan bormasin’, deb aytgan kishi esa bormaydi”.

> So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.

> Shunda u xalqni suv bo‘yiga olib tushdi; va Egamiz Gido‘nga dedi: “Suvni it yalagandek tili bilan yalagan har bir kishini alohida ajratib qo‘y; shuningdek, ichish uchun tiz cho‘kkan har bir kishini ham.” Qo‘lini og‘ziga olib, suvni yalab ichganlarning soni uch yuz kishi edi; ammo xalqning qolgan hammasi suv ichish uchun tiz cho‘kdi. Hakamlar 7:1–6.

Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.

Gideonning nomi Yerubbaalga o‘zgartiriladi, bu “Baal bilan kurashmoq” degan ma’noni anglatadi. Gideon “daraxt qulatguvchi” degan ma’noni bildiradi, va Yahyo Cho‘mdiruvchi boltani daraxtning ildiziga qo‘ygan edi. Yahyo birinchi farishtaning xabarchisi bo‘lgan William Millerning timsoli edi; Gideon aynan shu yerda unga muvofiq keladi. Gideon — uch farishta tarixida alpha Ilyos bo‘lgan Millerdir.

The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.

Midiyoniylar shimoldagi dushmandir, va ular Moreh tepaligi yonida qarorgoh qurdilar, Gid’on esa Harod qudug‘i yonida edi; Harod qo‘rquv va dahshat deganidir. 11-sentabr terrorizmni olib kirdi va birinchi xabar Xudodan qo‘rqishga chaqiriqdir. Gid’on 11-sentabrda, Harod qudug‘i (terrorizm) yonidadir, shimoldagi dushman esa vodiyda, Moreh tepaligi yonidadir; Moreh erta yomg‘ir deganidir. 11-sentabrda keyingi yomg‘irning sepilishi, ya’ni erta yomg‘ir, Moreh tepaligidan yog‘a boshladi. Ikki sinovdan birinchisidan keyin yigirma ikki ming kishi Gilead tog‘idan uylariga jo‘natildi. Gilead yo‘l belgisi deganidir, va yigirma ikki ming kishi uylariga jo‘natilgan bu yo‘l belgisi 1844-yil 19-apreldagi yoki 2020-yil 18-iyuldagi birinchi umidsizlikdir. Yigirma ikki birinchi umidsizlik yo‘l belgisini belgilaydi, xuddi 22 soni 1844-yil 22-oktabrda buyuk umidsizlik kelgan kunni ko‘rsatgani kabi.

The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.

Keyingi sinov suv sinovi bo‘lib, u Millerchilar tarixida Exeter lager yig‘ini orqali tasvirlangan; u yerda suv bilan bog‘liq bo‘lgan ikkita chodir bor edi va shu tariqa ular sajda qiluvchilarning ikki toifasini ifodalardi. Exeter “suv ustidagi qal’a” degan ma’noni anglatadi, boshqa chodir esa Watertowndan kelgan nodon bokiralar tomonidan egallangan edi. Exeter Gid‘onning suv sinovini ifodalaydi, biroq masala suvning o‘zida emas, balki suvni ichishda qo‘llanilgan usulda edi. Bir toifa suvni hovuchlab olar ekan, yo‘lda davom etish uchun haddan tashqari holdan toygan edi, boshqa toifa esa oldinga yurishda davom etdi. Bir toifa charchagan toifa edi; u yaxshi sayohatchi bo‘lgan Rohilaga qarama-qarshi ravishda Leiya bilan ifodalangan.

The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.

Future for America xizmati 11-sentabrda Gid’on edi; o‘sha paytda ikki sinovning birinchisi Gid’on lashkaridan katta bir toifani tozalab chiqarishi kerak edi. 11-sentabrdagi terrorizm Harod qudug‘ining qo‘rquv va dahshatini aniqlab beradi, Moreh tepaligi esa so‘nggi yomg‘irning boshlanishini ko‘rsatadi. 2020-yil 18-iyulda yigirma ikki ming kishi chiqib ketganida ajralish yuz berdi; shu tariqa yigirma ikki soni bilan kechikish vaqtining kirib kelishi belgilandi. Gid’onning uch yuz kishisi — Ishayo yigirma sakkizda aniqlab berilganidek, so‘nggi yomg‘ir metodologiyasi sinovi bo‘lgan ikkinchi sinovdan o‘tadiganlardir.

Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.

Butrus Paniumda ham, Hosil bayramida ham ishtirok etadi. Hosil bayrami — Yakshanba qonunidir, va Doniyor 11-bob 16-oyat ham Yakshanba qonunidir. Doniyor 11-bobning o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan qismi Paniumdir, va bu oyatlar Yakshanba qonuniga olib boradigan tashqi bashoratli tarixni ifodalaydi; Havoriylar kitobidagi Butrus esa, uchinchi va to‘qqizinchi soatda, Yakshanba qonuniga olib boradigan ichki bashoratli tarixni ifodalaydi. Tashqi yo‘nalish mahluqning tamg‘asiga olib boradigan tarixni aniqlaydi, ichki yo‘nalish esa bir yuz qirq to‘rt ming kishining muhrlanishi tarixini aniqlaydi. Butrus hozir amalga oshish jarayonida bo‘lgan ham tashqi, ham ichki tarixda shunchalik muhim bir timsol bo‘lgani uchun, Butrusni Muqaddas Yozuvning yuzaki o‘qilishidan pastda davom etadigan bashoratli kontekst ichiga joylashtirish o‘rinli deb ko‘rindi.

The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?

Matto kitobida bajo keltirilgan deb belgilangan o‘n ikki Masihiy bashorat bir yuz qirq to‘rt mingning tarixini ifodalaydi. “Oxirzamon” islohotchi bir harakatning boshlanishini belgilaydi, va Horun hamda Musoning tug‘ilishi, Musoning qatorida, Masihning alfasi bo‘lgan davrda “oxirzamon”ni belgilaganidek, xuddi shuningdek, Yuhannoning va uning amakivachchasi Isoning tug‘ilishi ham 1989-yilda “oxirzamon”ni belgiladi. O‘n ikki Masihiy bashoratni ko‘rib chiqish qanchalik arzigulik ekanligi, yana bir savolni o‘rtaga qo‘yib, uni kontekstga joylashtirganda yanada qiziqarliroq bo‘ladi. Muqaddas Kitobning yana qaysi kitobi Matto kitobida uchraydigan darajadagi shuncha Masihiy bajo kelishlarni belgilab ko‘rsatadi?

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Xudoning yerdagi ishlari, asrdan asrga, har bir buyuk islohot yoki diniy harakatda hayratlanarli darajadagi o‘xshashlikni namoyon etadi. Xudoning insonlar bilan muomalasining tamoyillari doimo bir xildir. Hozirgi davrning muhim harakatlari o‘tmishdagilar bilan o‘ziga xos muvofiqlikka ega, va avvalgi asrlardagi jamoatning tajribasi bizning zamonimiz uchun nihoyatda qimmatli saboqlarga egadir.” The Great Controversy, 343.

Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,

Har bir islohot harakatining boshlanish nuqtasi bor; Doniyor kitobida u “oxirat vaqti” deb ataladi. Masihning islohot harakatidagi oxirat vaqti Uning tug‘ilishi edi; bu esa 1798 va 1989-yillarni ham timsollab ko‘rsatgan.

## The First Messianic Waymark—1989

Birinchi Masihiy yo‘l belgisi — 1989

> And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.

> Ular Unga dedilar: Yahudiya yurtidagi Baytlahmda; chunki payg‘ambar orqali shunday yozilgan: “Va sen, Yahudo yurtidagi Baytlahm, Yahudo hokimlari orasida aslo eng kichigi emassan; chunki sendan xalqim Isroilni boshqaradigan bir Hukmdor chiqadi.” Matto 2:5, 6.

## Prediction

Bashorat

> But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.

> Lekin sen, Baytlahm Efrata, Yahudoning minglarichida kichik bo‘lsang-da, Menga Isroilda hokim bo‘ladigan Zot sendan chiqadi; Uning chiqishlari qadimdan, azaldandir. Mixo 5:2.

1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.

1989 yil uchinchi farishtaning harakati uchun oxirat vaqti edi. U 1863 yildagi isyondan 126 yil keyin keldi va Ronald Reygan hamda katta Jorj Bush orqali ifodalandi. Muso tarixida oxirat vaqti Horun va Musoning tug‘ilishi bo‘lganidek, Masih tarixida ham oxirat vaqti Yahyo Cho‘mdiruvchi va Masihning tug‘ilishi edi. Doniyor kitobi, 1989 yilda bo‘lgani kabi, muhridan ochilganda, bilim ortadi. Bilimdagi o‘sha ortish ikkinchi yo‘l-belgisiga olib boradi va muhridan ochilgan bilimdan sinov xabari qachon shakllanishini aniqlab beradi.

Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.

Har bir islohotchi harakat xabar rasmiylashtiriladigan va shundan keyin sinov xabariga aylanadigan bir nuqtani belgilaydi. Masih erkaklar va ayollarni sinov uchun mas’ul tutishdan oldin, sinovni har doim oldindan tushuntiradi. Odam Ato va Momo Havo itoatsizlik qilsalar, qanday oqibatlar yuz berishi haqida oldindan ogohlantirilgan edilar, va Xudo hech qachon o‘zgarmaydi.

> And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.

> Va Egamiz Xudo odamga amr qilib dedi: Bog‘dagi har bir daraxtning mevasidan bemalol yeyishing mumkin; ammo yaxshilik va yomonlikni bilish daraxtidan yemagin; chunki undan yegan kuning albatta o‘lasan. Ibtido 2:16, 17.

William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.

Uilyam Miller birinchi farishtaning sinov xabarini 1831-yildan 1833-yilgacha bo‘lgan davrda “rasmiy shaklga keltirdi”. Bir yuz qirq to‘rt mingliklar xabari 1996-yilda, 1989-yilda muhrdan yechilgan Doniyor o‘n birinchi bobning oxirgi olti oyatini qamrab oluvchi Time of the End jurnalining nashr etilishi bilan rasmiy shaklga keltirildi. O‘sha yili Prophetic Time Lines nomli nashr ham chop etildi va Uilyam Miller tomonidan qabul qilingan qoidalardan yigirma ikki baravar qudratliroq bo‘lgan metodologiyani bayon qildi. Bu qoidalar hozir Prophetic Keys nashrida bayon etilgan. Uchinchi farishtaning xabarini e’lon qiladiganlarning barchasi qo‘llaydigan qoidalar Millerning qoidalaridir.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> “Uchinchi farishtaning xabarini e’lon qilish bilan mashg‘ul bo‘lganlar Ota Miller qabul qilgan ayni reja asosida Muqaddas Yozuvlarni tadqiq qilmoqdalar.” Review and Herald, 1884-yil 25-noyabr.

Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.

Millerning qoidalari alifbo, Bashoratli Kalitlar esa omegadir. Bashoratli sinov xabaridan o‘tishning yagona yo‘li — Xudoning Kalomida bayon etilgan tadqiqot metodologiyasini qo‘llashdir. Haqiqiy xabarni, o‘sha xabarni asoslab beradigan haqiqiy metodologiyadan ajratib bo‘lmaydi. Har bir islohot harakatida o‘sha avlod uchun sinov xabari ilgari suriladi va u yo‘l belgisi sifatida to‘g‘ri metodologiyani ham o‘z ichiga oladi. Millerning xabari Doniyor kitobining muhrdan ochilishiga asoslangan edi. Uning xabari Gido‘nning xabari edi, chunki u ham uch yuz kishilik lashkarni yetishtirdi.

> And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.

> U uch yuz kishini uch guruhga bo‘ldi, va har bir kishining qo‘liga karnay, bo‘sh ko‘zalar, hamda ko‘zalar ichiga chiroqlar berdi. Va ularga dedi: Menga qarab, xuddi shunday qilinglar; mana, men lashkarning tashqi chetiga yetib borganimda, shunday bo‘ladiki, men qanday qilsam, sizlar ham shunday qilinglar. Men va men bilan birga bo‘lganlarning hammasi karnay chalganda, sizlar ham butun lashkarning har tarafida karnaylarni chalinglar va: Egamizning va Gido‘nning qilichi, deb aytinglar. Hakamlar 7:16–18.

Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.

Millerning xabari “karnay” va “qilich” edi. Biroq u ham Gido‘nning, ham Egamizning qilichi edi. Egamizning Kalomi 1611-yilda nashr etildi, va 220 yil o‘tib Miller birinchi farishtaning xabarini nashr etdi. Mustaqillik Deklaratsiyasi 1776-yilda nashr etildi, va 220 yil o‘tib, 1996-yilda, uchinchi farishtaning xabari nashr etildi. Millerning xabari hukmning boshlanishini e’lon qilgan, Ulai daryosi vahiyida tasvirlanganidek, Xudoning xalqiga berilgan birinchi farishtaning ichki xabari edi. Future for America’ning uchinchi farishta xabari esa hukmning yopilishini e’lon qilgan, Hiddekel daryosi vahiyida tasvirlanganidek, Xudoning xalqining tashqi xabaridir.

The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?

Payg‘ambarlik metodologiyasi, Matto Masih tomonidan bajo keltirilgan deb ko‘rsatgan Masihiy bashoratlardan biri orqali ifodalanadi va shu tariqa 1831 yilni timsollaydi; bunda “ota” 1996 yildagi o‘g‘lini ifodalaydi. Metodologiyaning ikki guvohi alfa va omega bo‘lib, insoniy xabarchining ishtiroki bilan ular birgalikda ota va o‘g‘il munosabatini o‘rnatadilar; bu esa Malakiyoning Ilyos xabaridagi munosabatdir. Ota qalblari farzandlarga, farzandlarning qalblari esa otalarga buriladi. Millerning qoidalari “Payg‘ambarlik Kalitlari” deb nomlangan qoidalar bilan birlashtirilishi kerak. Yangi nur eski nur ustiga qurilishi lozim. 1831 va 1996 yillar metodologiyasini qo‘llashni tanlamaydiganlar la’natlanadilar. Bir toifa la’natlangan, boshqasi esa barakali. Tanlov sizniki?

## The Second Messianic Waymark —1996

Ikkinchi Masihiy yo‘l belgisi —1996

> That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.

> Shunday bo‘ldiki, payg‘ambar orqali aytilgan quyidagi so‘z bajo bo‘lsin: “Men og‘zimni masallarda ochaman; dunyo bunyod etilganidan beri sir tutilgan narsalarni bayon qilaman.” Matto 13:35.

## Prediction

Bashorat

> I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.

> Og‘zimni masalda ocharman; qadimgi zamonlardan qolgan sirli so‘zlarni ayturman. Zabur 78:2.

The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.

Qorong‘i hikmatli so‘zlar; Yahudo qabilasining Arsloni “aytadigan” masallar dunyo asos solinganidan beri muhrlab qo‘yilgan yoki sir saqlangan haqiqatlarning satrma-satr bayonlarini ifodalaydi. Xabar bir marta rasmiy shaklga keltirilgach, shundan keyin u sinov davrining boshlanishini belgilaydigan bashoratning bajo bo‘lishi bilan quvvatlantiriladi.

When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.

2001-yil 11-sentabrda keyingi yomg‘ir sepa boshlaganida, 1888-yildagi va Korahning isyoni takrorlandi. 1888-yildagi Minneapolis isyonida ham, Korahning isyonida ham, Xudo tanlagan xabarchilar ular taqdim etgan xabar bilan birga rad etildi. Chaqaloq ham, cho‘milish suvi ham birgalikda tashlab yuborildi. Ular butun jamoat Xudo tanlagan kishilar kabi muqaddas, degan da’vo asosida rad etildi. Isyonchilar insoniy xabarchilar bilan birga ilohiylikni ko‘ra olmadilar. Ular faqat o‘zlarini, ilohiylikdan mahrum insoniyatni ko‘ra oldilar, shu bois hammani bir xil deb o‘yladilar.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> Endi Levi o‘g‘li Kohatning o‘g‘li Izhorning o‘g‘li Qorah, shuningdek Ruvayn o‘g‘illaridan Eliabning o‘g‘illari Datan va Abiron hamda Peletning o‘g‘li On odamlarni oldilar. Ular Musoga qarshi bosh ko‘tardilar; Isroil o‘g‘illaridan jamoaning ikki yuz ellik boshlig‘i — yig‘inda mashhur, nom chiqargan kishilar — ularga qo‘shildilar. Ular Muso bilan Horunga qarshi birlashib, ularga dedilar: “Sizlar haddan oshib ketdingizlar, axir butun jamoa muqaddasdir, ularning har biri muqaddasdir, va Egamiz ularning orasidadir. Unday ekan, nega sizlar o‘zlaringizni Egamiz jamoasidan yuqori ko‘tarmoqdasizlar?” Sahroda sanash 16:1–3.

The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”

Qorahning isyoni, 1888 va 9/11 Xudoning tanlangan rahbarlik bo‘yicha tanloviga bo‘ysunishni rad etish sifatida, shu bilan birga Xudoning jamoatiga doir soxta ta’rifga ishonch qo‘yish sifatida ifodalanadi. Eremiyo ham ayni hodisani isyonchilar: “Egamizning ma’badi, Egamizning ma’badi — mana shular”, deb da’vo qilganlarida ko‘rsatadi.

> The word that came to Jeremiah from the Lord, saying,

> Egamizdan Yeremiyoga kelgan kalom shunday dedi,

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Egamizning uyining darvozasida turib, u yerda mana shu so‘zni e’lon qil va ayt: Ey Egamizga sajda qilish uchun mana shu darvozalardan kirayotgan barcha Yahudo ahli, Egamizning kalomini eshiting. Isroilning Xudosi, lashkarlar Egasi shunday demoqda: Yo‘llaringizni va amallaringizni tuzatinglar, shunda Men sizlarni bu yerda istiqomat qildiraman. Yolg‘on so‘zlarga ishonmanglar, chunki ular: “Egamizning ma’badi, Egamizning ma’badi, Egamizning ma’badi — mana shudir”, deydilar.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.

> Chunki agar sizlar yo‘llaringizni va amallaringizni chinakamiga tuzatsangiz; agar odam bilan uning qo‘shnisi o‘rtasida adolatni chinakamiga qaror toptirsangiz; agar bu yerda musofirga, yetimga va bevaga zulm qilmasangiz, begunoh qonni to‘kmasangiz, va o‘z zararingizga boshqa xudolarga ergashmasangiz: unda Men sizlarni bu joyda, ota-bobolaringizga bergan yurtda, abadul-abad yashataman.

> Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.

> Mana, sizlar foyda keltirmaydigan yolg‘on so‘zlarga ishonursizlar. Yeremiyo 7:1–8.

The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.

Yeremiyo davridagi yahudiylarning yolg‘on so‘zlari — Qo‘rah va uning tarafdorlari, 1888-yildagi isyonchilar va, albatta, 9/11 isyonchilarining yolg‘on so‘zlaridir. Ular Ishayo yigirma sakkizinchi bobda Efrayimning mastlari ostiga yashirinadigan yolg‘onlardir.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Shuning uchun, ey Quddusdagi bu xalqqa hukmronlik qilayotgan masxarachi kishilar, Egamizning kalomini eshitinglar. Chunki sizlar: “Biz o‘lim bilan ahd tuzdik, o‘liklar diyori bilan kelishuvga kirdik; toshib keluvchi qamchi o‘tib ketganda, u bizga yetib kelmaydi; negaki biz yolg‘onni o‘zimizga panoh qildik, soxtalik ostiga yashirindik”, — dedingizlar. Ishayo 28:14, 15.

It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.

Bu, shuningdek, 2 Salonikaliklarga maktubida kuchli adashishni keltirib chiqaradigan Haqiqatga bo‘lgan sevgi yetishmasligini ifodalovchi yolg‘ondir.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:11, 12.

> Va shu sababli Xudo ularga kuchli adashishni yuboradi, toki ular yolg‘onga ishonsinlar; toki haqiqatga ishonmagan, balki nohaqlikdan zavqlanganlarning barchasi hukm qilinsin. 2 Salonikaliklarga 2:11, 12.

The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.

“Yolg‘on so‘zlar” jamoat najot topiladigan joy, tanlangan xabarchilar va ularning tanlangan xabarlari emas, degan nodonona fikrni anglatadi. Xudo bilan inson o‘rtasidagi aloqa faqat Uning Kalomi orqali amalga oshadi va saqlanib turadi. U Kalomdir, va hech bir inson Ota huzuriga Kalom orqali bo‘lmasa kela olmaydi. Masih O‘zining tanlangan xabarchilari va ular taqdim etadigan xabar orqali namoyon bo‘ladi. Boshqacha ishonish Haqiqatdan nafratlanish va yolg‘onga ishonish demakdir. Yeremiyo ma’badda ishonch qo‘ygan yahudiylarni, Va’da qilingan yurtga kirilganidan beri Xudoning Ahd Sandig‘i turgan joy — Shilo‘ni ularga eslatish orqali mahkum etadi.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Shuning uchun Men O‘z nomim bilan atalgan, sizlar ishongan bu uyga hamda sizlarga va ota-bobolaringizga bergan bu maskanga, Shilohga qilganimdek qilaman. Va Men sizlarni O‘z huzurimdan, barcha birodarlaringizni, ya’ni Efrayimning butun zurriyotini quvib chiqarganimdek, quvib chiqaraman. Shuning uchun bu xalq uchun ibodat qilma, ular uchun na faryod, na duo ko‘tarma, Menga shafoat ham qilma; chunki Men seni eshitmayman. Yeremiyo 7:14–16.

Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!

Fosiq Eli hamda uning ikki fosiq o‘g‘li — Xofni va Finxas — kuchayib borayotgan murtadlikning sinov muddati yopilgunicha rivojlanishiga yo‘l qo‘yganliklari jihatidan Qorah, Datan va Aviramga mos keladi va ular bilan parallellik hosil qiladi; natijada, xuddi Qorah, Datan va Aviram kabi, uchovlari ham bir kunda halok bo‘ldilar. Ularning barchasi Yakshanba qonuni vaqtida halok bo‘ladi!

At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.

9/11da Qo‘raxning isyoni, Elining isyoni, Yeremiyoning guvohligidagi yahudiylarning isyoni va 1888-yildagi isyonchilar o‘sha davrning xabari va xabarchilarini rad etib, ularga qarshi bosh ko‘taradilar. O‘sha davr yakshanba qonunida ikki sinovdan keyin yakunlanadi. Birinchi sinov 9/11dan 2020-yil 18-iyulgacha davom etadi, ikkinchi sinov esa Yarim tun faryodi xabari orqali ifodalangan poklanish va muhrlanishdir. Ana shu poklanish jarayonidan Gid‘on va uning uch yuz kishisi karnaylarini chalishga tayyorlanadi; ular buni Shomuil yakshanba qonunida ko‘tarilganda amalga oshiradilar; bu esa Sandiq filistlar tomonidan qo‘lga olinadigan paytdir. Shundan so‘ng zafar topgan jamoat bayroq sifatida yuksaltiriladi.

That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.

O‘sha jamoatning shohi bor — ismi Dovud, va Shilo qulatilgan paytda Hizqiyol hamda Shomuil orqali ifodalangan payg‘ambari bor. Jamoat, shuningdek, Yusuf orqali ifodalangan ruhoniylikka ham ega bo‘ladi. Yakshanba qonuni sinov davri — Muqaddas Ruhning olovi yettinchi muhr orqali ifodalanganidek, o‘lchovsiz to‘kiladigan davrdir. O‘sha olov Qo‘rax, Datan, Abiram, Eli, Xofni, Pinxas va 1888-yildagi isyonchilar bilan birga isyon ko‘targan mashhur kishilarni halok qiladi.

That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!

Muqaddas Ruhning quyilib tushishidagi ayni o‘sha olov zafar topgan jamoat dramasining fonidir. Jamoat shoh Dovud, payg‘ambar Hizqiyol va ruhoniy Yusuf orqali ifodalanadi. Bu uchovlon xuddi Nebukadnazar olovi pechga tashlagan uch azizni otgan kishilarni yondirib yuborgani kabi, shuhrat qozongan 250 kishini yo‘q qiladigan olov ichida turibdi. Zafar topgan jamoat sifatida, butun dunyo ularning olovli pechga tashlanayotganini kuzatar ekan, birdaniga, Xudoning O‘g‘li jamoatlarning payg‘ambari, ruhoniysi va shohi bilan birga namoyon bo‘ladi — Shadrax, Meshax va Abednego orqali ifodalangan holda. Olovli pech ichidagi to‘rt nafar o‘ttiz yoshli zot Ilohiyat insoniyat bilan birlashganda gunoh qilmasligi haqidagi haqiqatni ifodalaydi!

Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.

Korah, Datan va Abiram, shuningdek Eli, Hofni va Finxas — payg‘ambar, ruhoniy va shohdan tarkib topgan zafar qozongan jamoatning qalbakilashtirilgan nusxasidir. O‘sha uchovlon — Gid’onning 300 kishisi, Hosil bayramidagi uch ming jon, 300 nafar Millerit voizi, 1843 yilning uch yuzta jadvali bo‘lib, Yakshanba qonuni kelib, osmondan olov tushadigan paytda ular o‘ttiz yoshda bo‘ladilar. Ilyos davrida olov haqiqiy va soxta payg‘ambarlar o‘rtasini farqlash uchun edi. Levilar kitobida Horun xizmat qilishni boshlagan “sakkizinchi” kunda osmondan tushgan olov, Horunning qurbonligini yutib yuboradi; bu Malaki 3 dagi, avvalgi yillardagidek maqbul bo‘lgan qurbonlikdir. O‘sha olov Horunning o‘g‘illari Hofni va Finxas timsolida ko‘rsatilgan, begona yoki oddiy olov keltiruvchilarni ham halok qiladi.

When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.

Xudo Ilyos bilan haqiqiy payg‘ambarni yoki Horun bilan haqiqiy ruhoniyni tasdiqlayotganida, olov Baalning soxta payg‘ambarlarining o‘limiga olib keladi; ular ayni paytda Hufni va Finxas hamdir. Hufni va Finxas Horunning o‘g‘illaridir; ular yakshanba qonuni paytida Egamizning og‘zidan chiqarib tashlanadigan ahd xalqining so‘nggi avlodidir.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Bular Opa Uaytning so‘zlari emas, balki Rabbiyning so‘zlaridir, va Uning xabarchisi ularni sizlarga yetkazishim uchun menga berdi. Xudo sizlarni endi U bilan qarama-qarshi maqsadlarda ishlamaslikka da’vat etmoqda. O‘zlarini masihiy deb da’vo qilar ekanlar-u, ammo Shaytonning sifatlarini namoyon etayotgan, ruhda, so‘zda va amalda haqiqatning taraqqiyotiga qarshi turayotgan va, shubhasiz, Shayton ularni boshlab borayotgan yo‘ldan yurayotgan kishilar haqida ko‘p ko‘rsatmalar berildi. Ular yuraklarining qattiqligi ichida o‘zlariga mutlaqo tegishli bo‘lmagan va ular qo‘llamasliklari kerak bo‘lgan hokimiyatni o‘zlashtirib oldilar. Ulug‘ Ustoz deydi: ‘Men ag‘daraman, ag‘daraman, ag‘daraman.’ Battle Creekdagi odamlar: ‘Rabbiyning ma’badi, Rabbiyning ma’badi bizmiz’, deydilar, ammo ular oddiy olovdan foydalanmoqdalar. Ularning yuraklari Xudoning inoyati bilan yumshatilmagan va bo‘ysundirilmagan.” Manuscript Releases, 13-jild, 222.

The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.

“Oddiy olov” — ruhoniylik boshlanganda Horunning o‘g‘li foydalangan olovdir. “81” soni ruhoniylikning ramzidir, va Levilar kitobining sakkizinchi bobi, birinchi oyatida ruhoniyning poklanishi hamda bag‘ishlanishining yetti kuni tasvirlangan. Ularning kiyimlari yechib olinadi va ularning o‘rniga Samoviy Oliy Ruhoniyning liboslari kiydiriladi; bu Zakariyoning uchinchi bobidagi Yoshua va farishta haqidagi vahiyda tasvirlangan. Zakariyodagi 300 kishi “hayratlanarli kishilar” sifatida ifodalanadi, chunki ular Xudo O‘z xalqining gunohlarini olib tashlaydigan tarixdagi paytni ifodalaganlar; bu Yakshanba qonunidir, ya’ni jamoat kurashuvchi holatdan zafar topuvchi holatga aylantiriladigan paytdir. Yetti kunlik bag‘ishlanishdan keyin ular sakkizinchi kuni xizmat qila boshladilar.

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Leviticus 8:33.

> Va sizlar jamoat chodirining eshigidan yetti kun davomida, to bag‘ishlanishingiz kunlari tugaguncha, chiqib ketmaysizlar; chunki U sizlarni yetti kun davomida bag‘ishlaydi. Leviticus 8:33.

Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.

Sakkizinchi kun — yettidan bo‘lgan sakkizinchining, Laodikeyaning Filadelfiyaga aylanishining, Nuhning kemasidagi sakkiz jonning, sunnatning sakkizinchi kunining va tirilishning sakkizinchi kunining ramzidir. O‘sha kun — yakshanba qonunidir; o‘sha paytda papalikning o‘limli yarasi tuzaladi va shu tariqa u tirilib, yettidan bo‘lgan sakkizinchiga aylanadi.

> And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.

> Sakkizinchi kuni Muso Horunni, uning o‘g‘illarini va Isroil oqsoqollarini chaqirdi. Levilar 9:1.

On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.

Sakkizinchi kuni ruhoniylar xizmatni boshladilar, ammo Horunning o‘g‘illari “oddiy olov”ni taqdim etdilar. Adventizm o‘zini Egamizning ma’badi deb da’vo qiladi, va Oqsoch Opa o‘sha da’voni oddiy olov deb belgilagan. Bu nafaqat yolg‘ondir, balki muqaddas olovdan farqli ravishda oddiy olovdir. Muqaddas olov — Yarim Tun Nidosi xabari, oddiy olov esa soxta tinchlik va xavfsizlik xabari bo‘lib, bu ogohlantirish xabarini berishdan va hurib ogohlantirishdan bosh tortgan soqov itlar tomonidan e’lon qilinadigan oxirgi xabar bo‘ladi. To‘qqizinchi bobda Horun qurbonlikni taqdim etadi, va osmondan olov tushib, qurbonlikni yutib yuboradi. So‘ng uning ikki yovuz o‘g‘li oddiy olovni taqdim etadi va Xudoning olovi ularni yutib yuboradi.

> And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.

> Va Horun qo‘lini xalq tomon ko‘tarib, ularni duo qildi va gunoh qurbonligini, kuydiriladigan qurbonlikni hamda tinchlik qurbonliklarini keltirishdan tushdi. So‘ng Muso bilan Horun jamoat chodiriga kirdilar, keyin chiqib, xalqni duo qildilar; va Egamizning ulug‘vorligi butun xalqqa zohir bo‘ldi. Va Egamiz huzuridan olov chiqib, qurbongoh ustidagi kuydiriladigan qurbonlik bilan yog‘ni yeb bitirdi; buni butun xalq ko‘rgach, qichqirib yubordi va yuztuban yiqildi. Horunning o‘g‘illari Nadov bilan Abihu esa har biri o‘zining tutatqi idishini olib, ichiga olov soldi va ustiga tutatqi qo‘yib, Egamiz huzuriga U buyurmagan begona olovni keltirdilar. Shunda Egamiz huzuridan olov chiqib, ularni yutib yubordi va ular Egamiz huzurida o‘ldilar. Leviticus 9:22–10:2.

The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.

Battle Creek odamlari Laodikiyaga berilgan Haqiqiy Shohidning xabaridan ko‘ra o‘z jamoat tuzilmalariga ishonadigan zamonaviy Sanhedrindir. Laodikiyaga berilgan Haqiqiy Shohid Masihdir; U hech qachon o‘zgarmaydi, va Laodikiya xususiyatlarini namoyon etayotgan bir xalqga xabarni yetkazish uchun U har doim O‘zi tanlagan kishilardan foydalangan. Quyosh ostida yangi hech narsa yo‘q.

He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.

U yolgʻiz Xudo tomonidan qirq yil davomida tarbiyalangan Musoni tanladi; xuddi Iso va Uning amakivachchasi Yuhanno tarbiyalanganidek. U Musoni, Masihni va Yuhannoni rasmiy taʼlim tizimidan tashqarida tarbiyalanganlarning namunalari sifatida tanladi. Nosira, 1888-yildagi Minneapolis isyonida Jones va Waggoner singari, tanlangan shaxsning ramzi sifatida namoyon boʻladi. Nosira tanlangan odamning chaqirilishi va bagʻishlanishini ifodalaydi, biroq tanlangan odam hurmat qilinmaydigan bir shaharning fuqarosidir.

> And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.

> Natanel unga dedi: «Nosiradan biror yaxshi narsa chiqishi mumkinmi?» Filip unga dedi: «Kelib ko‘r». Yuhanno 1:46.

The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.

Ishayo 28 dagi duduqlanuvchi tillar Nosiradan kelganlarni ifodalaydi. Miller xabarining 1831-yilda rasmiy shaklga keltirilishidan so‘ng, bu xabar ikkinchi voy haqidagi bashoratning amalga oshishi bilan quvvatlantirildi; bu esa 11-sentabrda uchinchi voy haqidagi bashoratning amalga oshishiga timsol bo‘ladi. Keyingi maqolada biz uchinchi Masihiy bashoratni ko‘rib chiqamiz.

> “Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’

> “Review idorasi yonib ketishidan uch kecha oldin men so‘z bilan ifodalab bo‘lmaydigan iztirob ichida edim. Uxlay olmadim. Xudodan O‘z xalqiga rahm-shafqat ko‘rsatishini so‘rab, xonada u yoqdan bu yoqqa yurib ibodat qildim. So‘ng menga go‘yo men muassasani boshqarayotgan kishilar bilan birga Review idorasida turgandek tuyuldi. Men ularga gapirib, shu tariqa yordam bermoqchi edim. Hokimiyat egasi bo‘lgan Zot o‘rnidan turib dedi: ‘Siz: “Egamizning ma’badi, Egamizning ma’badi bizmiz”, deysiz; shuning uchun biz buni ham, uni ham, yana boshqa ishni ham qilishga vakolatlimiz, deysiz. Ammo Xudoning Kalomi sizlar qilmoqchi bo‘lgan ishlarning ko‘pini taqiqlaydi.’ Masih O‘zining birinchi kelishida Ma’badni poklagan edi. O‘zining ikkinchi kelishidan oldin U Ma’badni yana poklaydi. U o‘sha yerda Ma’badni poklayotgan edi. Nega? Chunki tijoriy ishlar ichkariga kiritilgan, Xudo esa unutilgan edi. Bu yerda shoshilish, u yerda shoshilish, yana boshqa joyda shoshilish bilan osmon haqida o‘ylashga vaqt yo‘q edi. Xudoning qonuni tamoyillari taqdim etildi, va men shunday savol berilganini eshitdim: ‘Qonunning qanchasiga itoat qildingiz?’ So‘ng quyidagi so‘z aytildi: ‘Xudo O‘z ma’badini O‘z g‘azabida tozalaydi va poklaydi.’”

> “In the visions of the night I saw a sword of fire hung out over Battle Creek.

> “Tungi vahiylarda men Battle Creek ustida osib qo‘yilgan olovli qilichni ko‘rdim.

> “Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.

> “Birodarlar, Xudo biz bilan jiddiy ish tutmoqda. Sizlarga shuni aytmoqchimanki, agar bu yong‘inlarda berilgan ogohlantirishlardan keyin xalqimizning rahbarlari o‘tmishda qilganlaridek, o‘zlarini ulug‘lashda davom etsalar, Xudo keyingi safar ularning badanlarini oladi. U tirik bo‘lgani qadar muqarrar ravishda, U ular bilan ular anglamay qololmaydigan tilda gaplashadi.

> “God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.

> “Xudo bizni kuzatib turibdi, biz Uning oldida kichik bolalardek o‘zimizni kamtar tutarmikanmiz, yo‘qmi — shuni ko‘rish uchun. Men hozir bu so‘zlarni aytayapman, toki biz Uning huzuriga kamtarlik va tavba bilan kelaylik hamda U bizdan nimani talab qilishini bilib olaylik.” Publishing Ministry, 170, 171.

> “The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.

> “Bu vaqt uchun xabar: ‘Egamizning ma’badi, Egamizning ma’badi, Egamizning ma’badi — bizmiz’, degan xabar emas. Rabbimiz kimlarni sharaf uchun idishlar sifatida qabul qiladi? — Masih bilan hamkorlik qiladiganlarni; haqiqatga ishonadigan, haqiqat bilan yashaydigan va haqiqatni uning barcha jihatlari bilan e’lon qiladiganlarni.” Review and Herald, 1903-yil 22-oktabr.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Bular Oqsoqol Uaytning so‘zlari emas, balki Rabbiyning so‘zlaridir, va Uning xabarchisi ularni sizlarga yetkazishim uchun menga bergan. Xudo sizlarni endi U bilan qarama-qarshi maqsadlarda ishlamaslikka da’vat etmoqda. O‘zlarini masihiy deb da’vo qilayotgan, ammo Shaytonning sifatlarini namoyon etayotgan, ruhda, so‘zda va amalda haqiqatning taraqqiyotiga qarshi ta’sir ko‘rsatayotgan, va shubhasiz, Shayton ularni boshlayotgan yo‘ldan borayotgan kishilar haqida ko‘p ko‘rsatmalar berildi. Yuraklarining qattiqligida ular o‘zlariga aslo tegishli bo‘lmagan va ular amalga oshirmasliklari kerak bo‘lgan hokimiyatni o‘zlashtirib oldilar. Ulug‘ Muallim shunday deydi: ‘Men ag‘daraman, ag‘daraman, ag‘daraman.’ Battle Creekdagi kishilar: ‘Egamizning ma’badi, Egamizning ma’badi bizmiz’,— deydilar, ammo ular oddiy olovdan foydalanmoqdalar. Ularning yuraklari Xudoning inoyati bilan yumshatilmagan va bo‘ysundirilmagan.” Manuscript Releases, 13-jild, 222.

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