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# What is Truth? - Number Four

Haqiqat nima? — To‘rtinchi son

Let not Your Heart be Troubled

Yuragingiz bezovta bo‘lmasin

Author

Jeff Pippenger

Published

September 9, 2023

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At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.

1798-yilda Millerchilar tarixining boshida Doniyor kitobidagi Ulay daryosi haqidagi vahiy muhrdan yechildi; buning natijasida bilimning ortishi yuz berib, u sajda qiluvchilarning ikki toifasini sinovdan o‘tkazdi va namoyon qildi. Ulay vahiyi Vahiy kitobining ikkinchi va uchinchi boblaridagi yetti jamoat orqali ifodalanganidek, Xudoning xalqi uchun ichki xabarni ifodalaydi. 1798-yilda boshlangan payg‘ambarlik tarixining oxirida, 1844-yil 12–17-avgust kunlari bo‘lib o‘tgan Exeter lager yig‘inida, Yahudo qabilasining Arsloni yashirin haqiqat ustidan O‘z qo‘lini olib tashlaganida, Yarim tun nidosi xabari muhrdan yechildi; buning natijasida bilimning ortishi yuz berib, u sajda qiluvchilarning ikki toifasini sinovdan o‘tkazdi hamda namoyon qildi.

In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.

1989-yilda, Doniyor kitobining o‘n birinchi bobi, qirqinchi oyatda tasvirlanganidek, sobiq Sovet Ittifoqini ifodalovchi mamlakatlar papalik va Qo‘shma Shtatlar tomonidan supurib tashlanganida, Doniyor kitobidagi Xiddekel daryosi haqidagi vahiy muhrdan ochildi va buning natijasida bilimning ortishi yuzaga kelib, sajda qiluvchilarning ikki toifasini sinovdan o‘tkazdi hamda namoyon qildi. Xiddekel vahiyi Vahiy kitobidagi yetti muhr orqali ifodalanganidek, Xudoning xalqining dushmanlari haqidagi tashqi xabarni ifodalaydi. 1989-yilda boshlangan bashoratli tarixning oxirida, 2023-yil iyul oyining so‘nggi bir necha haftasidan boshlab, Yahudo qabilasining Arsloni yashirin haqiqat ustidan O‘z qo‘lini olib, Yarim tun qichqirig‘i xabarini muhrdan ochish jarayonini boshladi; bu esa bilimning ortishini yuzaga keltirmoqda, u Xudoning xalqi orasida sajda qiluvchilarning ikki toifasini sinovdan o‘tkazmoqda va oxir-oqibat namoyon qiladi.

In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.

Yuhanno kitobining o‘n to‘rtinchi bobining birinchi oyatida Masih shogirdlarni yuraklari bezovta bo‘lmasin, deb dalda beradi.

> Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.

> Yuragingiz bezovta bo‘lmasin: siz Xudoga ishonasiz, Menga ham ishoning. Yuhanno 14:1.

Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.

Bir necha soat ichida Masih qo‘lga olindi va ko‘p o‘tmay U xochga mixlandi, dafn etildi hamda tirildi. Otaning huzuriga ko‘tarilgach, U shogirdlari oldiga qaytdi.

> And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.

> Ular shunday gaplashib turganlarida, Isoning O‘zi ularning o‘rtasida turib, ularga dedi: «Sizlarga tinchlik bo‘lsin». Ammo ular dahshatga tushib, qo‘rqib ketdilar va ruhni ko‘rdik, deb o‘yladilar. Shunda U ularga dedi: «Nega bezovta bo‘lyapsizlar va nega qalblaringizda shubhali o‘ylar tug‘ilmoqda?» Luqo 24:36–38.

The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.

Islohot yo‘nalishidagi birinchi hafsalasi pir bo‘lish Xudoning xalqi ilgari vahiy qilingan haqiqatni unutganida yuz beradi. Shogirdlar xoch inqirozi chog‘ida ularning qo‘rquvi va hafsalasi pir bo‘lishi namoyon bo‘lishidan bir haftadan ham kamroq vaqt oldin Iso ularga aytganlarini unutgan edilar. Birinchi hafsalasi pir bo‘lishdan keyin kechikish davri keladi; bu o‘n bokira haqidagi masalda Kuyovning yo‘qligi bilan ifodalanadi. Iso shogirdlarga to‘g‘ridan-to‘g‘ri O‘z Otasining huzuriga ketayotganini, ammo yana qaytib kelishini aytgan edi. U shogirdlarga bergan oldindan bilish ularga inqirozdan mutlaqo yengilib qolishning oldini olmadi. O‘n bokira haqidagi masal kontekstida inqiroz — xarakterning rivojlantiriladigan emas, balki namoyon bo‘ladigan joyidir. Iso shogirdlarni tanlagan va tayinlagan edi hamda inqirozdan oldin aynan shu haqiqatni ularga aytgan edi.

> Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.

> Sizlar Meni tanlaganingiz yo‘q, balki Men sizlarni tanladim va tayinladimki, sizlar borib meva keltiringlar va mevangiz qolsin; toki Mening nomim bilan Otadan nimani so‘rasangiz, U sizlarga bersin. Yuhanno 15:16.

Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.

Shunga qaramay, ular tanlangan bo‘lsalar-da, bu ularning inqiroz tomonidan yengib o‘tilishining oldini olmadi.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Fe’l-atvor inqiroz orqali namoyon bo‘ladi. Yarim tunda jiddiy ovoz bilan: ‘Mana, kuyov kelmoqda; uni kutib olishga chiqinglar’, deb e’lon qilinganda, uxlab yotgan bokiralar uyqularidan uyg‘ondilar va hodisaga tayyorgarlik ko‘rgan kimlar ekani ayon bo‘ldi. Har ikki tomon ham buni kutmagan holda qolgan edi, ammo ulardan biri favqulodda holatga tayyor edi, boshqasi esa tayyorgarliksiz topildi. Fe’l-atvor sharoitlar orqali namoyon bo‘ladi. Favqulodda holatlar fe’l-atvorning asl mohiyatini yuzaga chiqaradi. Kutilmagan va to‘satdan keladigan biror falokat, judolik yoki inqiroz, qandaydir kutilmagan kasallik yoki iztirob, jonni o‘lim bilan yuzma-yuz keltiradigan biror narsa fe’l-atvorning ichki haqiqatini ochib beradi. Xudoning Kalomi va’dalariga haqiqiy imon bor-yo‘qligi oshkor bo‘ladi. Jon inoyat bilan tutib turiladimi-yo‘qmi, chiroq bilan birga idishda moy bormi-yo‘qmi — bularning hammasi ayon bo‘ladi.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> “Sinovli zamonlar hammaga keladi. Xudoning sinovi va imtihoni ostida biz o‘zimizni qanday tutamiz? Chiroqlarimiz o‘chib qoladimi? Yoki biz ularni hanuz yonib turadigan holatda saqlaymizmi? Inoyat va haqiqatga to‘la bo‘lgan Zot bilan bo‘lgan aloqamiz orqali har qanday favqulodda vaziyatga tayyormizmi? Besh dono bokira o‘z fe’l-atvorini besh nodon bokiraga bera olmas edi. Fe’l-atvor har birimiz tomonidan shaxsan shakllantirilishi lozim.” Review and Herald, October 17, 1895.

The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.

Vahiy kitobining dastlabki oyatlarida ko‘rsatilgan Iso Masihning vahiyi jamoatga, undan keyin esa dunyoga beriladigan yakuniy ogohlantirish xabaridir. Bu vahiy Yahudo qabilasining Arsloni tomonidan sinov muddati yopilishidan sal oldin muhrdan ochiladi; Vahiy kitobining beshinchi bobida U muhrlangan kitobni ochishga munosib bo‘lgan yagona Zot sifatida ko‘rsatilgan.

> And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.

> Oqsoqollardan biri menga dedi: “Yig‘lama; mana, Yahudo qabilasining Arsloni, Dovudning Ildizi, kitobni ochishga va uning yetti muhrini yechishga g‘olib keldi.” Vahiy 5:5.

The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.

Yahudo qabilasining Sheri, shuningdek, “Dovudning ildizi”dir, yana U “Dovudning o‘g‘li” hamdir va U Dovudning Rabbidir ham. Yahudo qabilasining Sheri orqali ifodalangan bog‘liqlik shuni ko‘rsatadiki, Yahudo qabilasining Sheri bir haqiqatni muhrlaganda yoki muhrdan chiqarganda, buni birinchi zikr qoidasini qo‘llash orqali amalga oshiradi; bu qoida bir narsaning oxirini, Iso “Dovudning ildizi” sifatida ifodalanganidek, uning boshi orqali aniqlaydi. Oxirzamonning “bir” vaqtida bir haqiqat muhrdan chiqarilganda, Doniyor o‘n ikkinchi bobda ifodalanganidek, poklanish jarayoni boshlangan bo‘ladi.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.

> “Yahudo qabilasining Arsloni kitobni ochgan va Yuhannoga bu oxirgi kunlarda nima bo‘lishi kerakligi haqidagi vahiyani bergan edi. Doniyor o‘z ulushida turib, o‘z guvohligini berishi kerak edi; bu guvohlik oxirzamon vaqtigacha muhrlangan edi, o‘shanda birinchi farishtaning xabari bizning dunyomizga e’lon qilinishi lozim edi. Bu masalalar ana shu oxirgi kunlarda cheksiz muhimdir, ammo «ko‘plar poklanib, oqartirilib, sinaladilar», «fosiqlar esa yomonlik qiladilar; fosiqlardan hech biri anglamaydi». Manuscript Releases, 18-jild, 14, 15.”

The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.

Yahudo qabilasining Arsloni sifatida Isoning ishi behad muhimdir, biroq «fosiqlarning» «hech biri» na uning ishini, na muhrdan ochilgan xabarni tushunadi.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> U shunday dedi: “Yo‘lingdan bor, ey Doniyor; chunki bu so‘zlar oxirzamongacha yopiq va muhrlangandir. Ko‘plar poklanadi, oqartiriladi va sinaladi; ammo fosiqlar fosiqlik qiladilar; fosiqlardan hech biri tushunmaydi, lekin donolar tushunadilar.” Doniyor 12:9, 10.

The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.

Sinov jarayoni uch bosqich bilan ifodalanadi: “poklangan, oq qilingan va sinalgan”. Bu uch bosqich “abadiy xushxabar”ning uch bosqichini ifodalaydi; birinchi farishtaning xabarida u Xudodan qo‘rqing (poklangan), Unga ulug‘vorlik bering (oq qilingan), chunki Uning hukmi soati keldi (sinalgan), deb ifodalangan. Bu uch bosqich ibroniy alifbosining birinchi harfi, o‘n uchinchi harfi va oxirgi harfi bilan ifodalangan “haqiqat”dir; va bu harflar shu tartibda birlashtirilganda, ibroniycha “haqiqat” so‘zi hosil bo‘ladi.

Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”

O‘sha uch qadam — “yo‘l”dir, chunki Asafning Zabur 77:13 dagi so‘zlariga ko‘ra, Xudoning yo‘li muqaddas maskandadir; u yerda hovlida gunohkor qon to‘kilishi orqali poklanadi. So‘ngra qon muqaddas joyga olib kiriladi, bu esa “oq qilinish” jarayoni bo‘lgan muqaddaslanishni ifodalaydi.

> And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.

> Oqsoqollardan biri menga javoban dedi: “Oq liboslarga burkangan bular kimlar va qayerdan kelganlar?” Men esa unga dedim: “Hazrat, buni siz bilasiz.” U menga dedi: “Bular ulug‘ musibatdan chiqqanlardir; ular o‘z liboslarini yuvib, Qo‘zining qoni bilan oppoq qildilar.” Vahiy 7:13, 14.

The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.

Shunda oqlangan va muqaddas qilingan gunohkor Eng Muqaddas Joy bilan ifodalangan hukmda “sinovdan o‘tish”ga tayyorlanadi. Iso — “yo‘l”, “haqiqat” va “hayot”dir. Yo‘l — boshlanish, haqiqat — o‘rta, hayot esa — nihoyadir. Agar biz birinchi qadam orqali poklansak, biz yo‘ldamiz; bu esa oqlanganlarning yo‘lidir.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

> Lekin solihlarning yo‘li porloq nur kabidir; u to‘la kun bo‘lguncha tobora yorishib boradi. Hikmatlar 4:18.

The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.

Ikkinchi qadam — Uning Kalomi haqiqat bo‘lgani uchun, Uning haqiqatigina orqali amalga oshadigan solihlikning namoyon bo‘lishidir.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Ularni O‘z haqiqating orqali muqaddas qilgin: Sening kaloming haqiqatdir. Yuhanno 17:17.

Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.

Oqlanganlar birinchi pogʻona bilan ifodalanadi, muqaddas qilinganlar esa ikkinchi pogʻona bilan ifodalanadi. Dastlabki ikki pogʻona oqlangan va muqaddas qilinganlarni hukmga kirib, abadiy hayotni qabul qilishga tayyorlaydi. Iso yoʻl, haqiqat va hayotdir.

> “Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.

> “Ichki solihlik tashqi solihlik bilan tasdiqlanadi. Ichidan solih bo‘lgan kishi bag‘ri tosh va hamdardlikdan yiroq bo‘lmaydi, balki kundan-kunga kuchdan kuchga o‘tib, Masihning suratiga o‘sib boradi. Haqiqat orqali muqaddas qilinayotgan kishi o‘zini tuta biladigan bo‘ladi va inoyat ulug‘vorlikda g‘oyib bo‘lgunicha Masihning izlaridan boradi. Biz oqlanadigan solihlik bizga hisoblanadi; biz muqaddas qilinadigan solihlik esa bizga ato etiladi. Birinchisi osmon uchun bizning huquqimizdir, ikkinchisi esa osmon uchun bizning munosibligimizdir.” Review and Herald, 1895-yil 4-iyun.

John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.

Yuhanno kitobining o‘n to‘rtinchi bobidan o‘n yettinchi bobigacha bo‘lgan qismda Masih ularni tark etib O‘z Otasi huzuriga ketganida shogirdlarning bunga qanday munosabat bildirishlari masalasi takror-takror bayon etiladi. U qaytib kelishini va’da qiladi va tez orada kelajak inqiroz chuqur bir umidsizlikni keltirib chiqarishini U tushunar edi (holbuki, shogirdlar buni tushunmagan edilar). Bu to‘rt bob ichiga Muqaddas Ruhning “Yupatuvchi” sifatidagi tanitilishi va ta’rifi singdirib qo‘yilgandir. Yuhanno Xushxabarida Muqaddas Ruh to‘rt marta “Yupatuvchi” deb ataladi, Birinchi Yuhannoda esa bir marta, biroq u yerda bu so‘z “himoyachi” deb tarjima qilingan. Bu so‘z Yangi Ahdda boshqa hech qayerda uchramaydi.

The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.

Eski Ahdda Ibroniycha bir so‘z bor bo‘lib, u Voiz 4:1 da va Marsiyalar 1-bob 9 va 16-oyatlarda “tasalli beruvchi” deb tarjima qilingan. Bu uchala murojaatning barchasi zolimlar Xudoning xalqiga zulm o‘tkazganini va ular o‘zlari tushib qolgan qayg‘u hamda umidsizlik ichida ularni qo‘llab-quvvatlaydigan biror tasalli beruvchiga ega emasliklarini bildiradi.

The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.

Muqaddas Ruhning “Tasalli Beruvchi” sifatida ta’riflanishi, Iso shogirdlarni atigi bir necha soat oldinda turgan buyuk umidsizlikka tayyorlashga intilayotgan parchada berilgan. O‘sha vaziyatda U, hatto O‘zi yo‘qligida ham, Muqaddas Ruh ularga tasalli berish uchun hozir bo‘lishini ta’kidlaydi. Muqaddas Ruhni Tasalli Beruvchi sifatidagi shu kontekstda ta’riflar ekan, Iso Tasalli Beruvchi ado etadigan xizmatning xususiyatlarini aniq bayon qiladi.

Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.

Isoning O‘z ketishi va qaytishiga doir takroriy ishoralari ayni shu mavzuni ushbu parchaning asosiy mavzusi nuqtai nazaridan eng birinchi o‘ringa qo‘yadi.

John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”

Yuhanno 14:2–4, 18, 19, 28; 16:5–7, 10, 28; 17:11–13 oyatlari o‘nta bokira haqidagi masaldagi kechikish vaqtiga bevosita taalluqli bo‘lgan oyatlardir. Avvalgi oyatlar bilan birga quyidagi parcha ham keltiriladi; u takrorlash orqali kechikish vaqtini ta’kidlaydi, chunki “Rab katta ahamiyatga ega bo‘lmagan narsalarni takrorlamaydi.”

> A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.

> Yana oz fursat, va sizlar Meni ko‘rmaysizlar; va yana oz fursat, va sizlar Meni ko‘rasizlar, chunki Men Otamning oldiga ketaman. Shunda Uning ba’zi shogirdlari o‘zaro dedilar: “U bizga aytayotgan bu nima: ‘Yana oz fursat, va sizlar Meni ko‘rmaysizlar; va yana oz fursat, va sizlar Meni ko‘rasizlar’; hamda: ‘Chunki Men Otamning oldiga ketaman’?” Shunday qilib ular dedilar: “U aytayotgan bu ‘oz fursat’ nima? U nima deyayotganini tushunmayapmiz”. Endi Iso ulardan Mendan so‘rashni istayotganlarini bildi va ularga dedi: “Men aytgan: ‘Yana oz fursat, va sizlar Meni ko‘rmaysizlar; va yana oz fursat, va sizlar Meni ko‘rasizlar’, degan so‘zim haqida o‘zaro surishtiryapsizlarmi? Darhaqiqat, darhaqiqat, sizlarga aytaman: sizlar yig‘lab, nola qilasizlar, ammo dunyo quvonadi; sizlar qayg‘urasizlar, ammo qayg‘ungiz quvonchga aylanadi. Ayol to‘lg‘oq tutganida qayg‘uradi, chunki uning vaqti-soati yetgan bo‘ladi; ammo bola tug‘ilgach, dunyoga bir inson kelganining quvonchi sababli u o‘z iztirobini endi eslamaydi. Sizlar ham hozir qayg‘udasizlar; ammo Men sizlarni yana ko‘raman, va qalbingiz quvonadi, va quvonchingizni sizlardan hech kim tortib olmaydi. Yuhanno 16:16–22.

At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.

O‘n to‘rtinchi bobdan o‘n yettinchi bobgacha bo‘lgan matnda kamida yigirma bir oyat shogirdlar Masihning qaytishini kutishga muhtoj bo‘ladigan vaqt davrini belgilab beradi. Bu davr Masihning o‘limidan boshlanib, Uning Otasi huzuridan qaytib kelishigacha davom etadi. Ular Uning qaytishini kutishlari kerak bo‘lgan vaqt o‘nta bokira haqidagi masaldagi kechikish vaqtini ramziy ifodalaydi. Luqoning Emmausdagi shogirdlar haqidagi bayonida bo‘lgani kabi, xochning hafsalani pir qilishi bashoratomuz tarzda birinchi hafsalasi pir bo‘lishdan keyin keladigan kechikish vaqtining boshlanishini timsollaydi.

In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.

Muqaddas Kitobning birinchi kitobidagi birinchi parchada biz yaratilish haqidagi bayonni topamiz va samoviy uchlikning uch Shaxsini tan olamiz. Muqaddas Kitobning oxirgi kitobidagi birinchi parchada ham biz samoviy uchlikning uch Shaxsini topamiz. Biz ko‘rib chiqayotgan to‘rt bobda ham samoviy uchlikning uch Shaxsini topamiz. Bu haqiqatni tan olish bizga Yuhannoning to‘rt bobini Ibtido kitobining birinchi bobi birinchi oyatidan ikkinchi bob uchinchi oyatigacha bo‘lgan bashoratli chiziq ustiga, shuningdek Vahiy kitobining birinchi bobi birinchi oyatidan o‘n birinchi oyatigacha bo‘lgan parchasi ustiga qo‘yish imkonini beradi.

In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.

Mazkur parchada Iso Tomasga shunday deydi: agar bir kishi Isoni ko‘rgan bo‘lsa, u Otani ko‘rgan bo‘ladi. Parcha, shuningdek, Masih O‘z huzuri bilan shogirdlarga taskin bergan Zot ekanini, ammo U ketganida “boshqa” bir “Taskin beruvchi”ni yuborishini ham ko‘rsatadi. Muqaddas Ruh Taskin beruvchidir, biroq Masih ham Taskin beruvchi edi.

> If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.

> Agar sizlar Meni taniganingizda edi, Mening Otamni ham tanigan bo‘lur edingiz; endi esa Uni bilursizlar va Uni ko‘rgansizlar. Filip Unga dedi: Hazrat, bizga Otani ko‘rsating, shuning o‘zi bizga kifoyadir. Iso unga dedi: Men shuncha vaqt sizlar bilan birga bo‘lib, sen hali ham Meni tanimadingmi, Filip? Meni ko‘rgan kishi Otani ko‘rgan bo‘lur; unda nega sen: “Bizga Otani ko‘rsating”, deysan? Yuhanno 14:7–9.

Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.

Tomas, osmondagi uchlikning o‘zaro munosabatiga doir guvohlikni ko‘rishni rad etadigan Adventizmdagilarni ifodalaydi, garchi ular bu haqiqatni qo‘llab-quvvatlovchi guvohliklarni qayta-qayta o‘qigan bo‘lishlari ehtimoldan xoli bo‘lmasa ham.

> And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.

> Va Men Otadan iltijo qilaman, va U sizlarga boshqa bir Yupatuvchini beradi, toki U sizlar bilan abadiy qolsin; ya’ni haqiqat Ruhini; Uni dunyo qabul qila olmaydi, chunki Uni na ko‘radi, na taniydi; ammo sizlar Uni taniysizlar; chunki U sizlar bilan istiqomat qiladi va sizlarda bo‘ladi. Men sizlarni yupanchsiz qoldirmayman: oldingizga kelaman. Yana oz fursat, va dunyo Meni endi ko‘rmaydi; ammo sizlar Meni ko‘rasizlar: Men yashaganim uchun, sizlar ham yashaysizlar. Yuhanno 14:16–19.

If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”

Agar biz Isoni ko‘rgan bo‘lsak, Otani ko‘rgan bo‘lamiz. Iso “Tasalli beruvchi”dir, Muqaddas Ruh esa “boshqa bir Tasalli beruvchi”dir. Agar biz Isoni ko‘rgan bo‘lsak, Otani ko‘rgan bo‘lamiz va Tasalli beruvchini ham ko‘rgan bo‘lamiz. Muqaddas Kitobda “tasalli beruvchi” so‘zi ishlatilgan besh o‘rinning barchasida u havoriy Yuhanno tomonidan qo‘llangan. Beshinchi o‘rinda esa bu so‘z “himoyachi” deb tarjima qilingan.

> My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.

> Ey mening aziz bolalarim, gunoh qilmasligingiz uchun sizlarga bularni yozyapman. Agar kimdir gunoh qilsa, bizning Otaning huzurida himoyachimiz bor — solih Iso Masih. 1 Yuhanno 2:1.

If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.

Kimdir gunoh qilsa, bizning Ovutuvchimiz — Solih Iso Masih bordir. Himoyachi — gunohkor nomidan shafoat qiluvchi zotdir. Pavlus Isoning ishini bizning himoyachimiz sifatida ta’riflaydi.

> Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.

> Kim mahkum qilur? O‘lgan Masihdir, balki undan ham ko‘proq, qayta tirilgan, Xudoning o‘ng tomonida bo‘lgan va biz uchun shafoat qilayotgan ham O‘shadir. Rimliklarga 8:34.

Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.

Iso gunohkorning himoyachisidir, bu esa Uning Tasalli beruvchi ekanini ham o‘z ichiga oladi. Xuddi shu bobda Pavlus bundan avval Muqaddas Ruh ham biz uchun shafoat qilishini ta’kidlagan edi.

> Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.

> Xuddi shuningdek Ruh ham bizning zaifliklarimizga yordam beradi; chunki biz qanday qilib lozim bo‘lgandek ibodat qilishimiz kerakligini bilmaymiz; ammo Ruhning O‘zi biz uchun ifoda etib bo‘lmaydigan oh-vohlar bilan shafoat qiladi. Va qalblarni tekshiruvchi Zot Ruhning fikri nima ekanini biladi, chunki U muqaddaslar uchun Xudoning irodasiga muvofiq shafoat qiladi. Rimliklarga 8:26, 27.

Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.

Iso va Muqaddas Ruh ikkalasi ham Tasalli Beruvchi sifatida ta’riflangan; shu bois ular ikkalasi ham biz uchun shafoat qiluvchi Himoyachilardir. Biz ko‘rib chiqayotgan Yuhanno kitobidagi parchada samoviy uchlikning uch Shaxsi hammasi ifodalangan bo‘lib, u Muqaddas Kitobning birinchi kitobidagi ilk guvohlik va oxirgi kitobidagi ilk guvohlik bilan birga qaralganda, Ilohiyatning uch Shaxsining o‘zaro munosabati hamda faoliyati haqidagi nur yanada ravshanlashadi.

> “The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> “Otani yer yuzidagi narsalar bilan ta’riflab bo‘lmaydi. Ota — ilohiyatning butun to‘liqligining jismoniy ifodasidir va o‘limli inson nigohiga ko‘rinmasdir. O‘g‘il esa namoyon qilingan ilohiyatning butun to‘liqligidir. Xudoning Kalomi Uni ‘Uning zotining aniq surati’ deb e’lon qiladi. ‘Zero, Xudo olamni shunchalik sevib qoldiki, U O‘zining yagona tug‘ilgan O‘g‘lini berdi, toki Unga ishongan har bir kishi halok bo‘lmasin, balki abadiy hayotga ega bo‘lsin.’ Bu yerda Otaning shaxsligi ko‘rsatilgan.”

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.

> “Masih osmonga ko‘tarilganidan keyin yuborishga va’da qilgan Yupatuvchi — bu Xudolikning butun to‘liqligidagi Ruh bo‘lib, Masihni shaxsiy Najotkor sifatida qabul qilib, Unga ishonganlarning barchasiga ilohiy inoyatning qudratini zohir qiladi. Samoviy uchlikning uch tirik Shaxsi bor. Mana shu uch qudratning — Ota, O‘g‘il va Muqaddas Ruhning — nomi bilan, Masihni tirik imon orqali qabul qilganlar suvga cho‘mdiradilar, va bu qudratlar osmonning itoatkor fuqarolari bilan ularning Masihda yangi hayot kechirishga bo‘lgan sa’y-harakatlarida hamkorlik qiladilar.”

> “What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.

> “Gunohkor nima qilishi kerak? — Masihga ishonsin. U Masihning mulkidir, Xudoning O‘g‘lining qoni bilan sotib olingandir. Sinov va mashaqqatlar orqali Najotkor insonlarni gunoh qulligidan qutqardi. Xo‘sh, gunohdan najot topish uchun biz nima qilishimiz kerak? — Gunohni kechiruvchi Najotkor sifatida Rabbimiz Iso Masihga ishoninglar. Kimki o‘z gunohini e’tirof etib, yuragini kamtar tutsa, mag‘firatni qabul qiladi. Iso gunohni kechiruvchi Najotkor bo‘lishi bilan birga, cheksiz Xudoning yagona tug‘ilgan O‘g‘lidir. Kechirilgan gunohkor gunohdan Xaloskorimiz bo‘lgan Iso Masih orqali Xudo bilan yarashadi. Muqaddaslik yo‘lida sobit qolib, u Xudoning inoyatiga tobe bo‘ladi. Unga to‘liq najot, quvonch va tinchlik, hamda Xudodan keladigan haqiqiy donolik ato etiladi.”

> “Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.

> “Iso Masihning kafforatchi qoniga bo‘lgan imon — mag‘firatning kafolatidir. Masih barcha gunohni poklab tashlashga qodirdir. O‘sha qudratga kundan-kunga sodda tayanish inson bandasiga o‘tkir hikmat ato etadi, toki u bu oxirgi kunlarda jonni gunoh qulligidan nima asrashini farqlab bilsin. Imon va ibodat orqali, Masihni bilish vositasida, u o‘z najotini amalga oshirishi lozim.”

> “The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.

> “Muqaddas Ruh bizni tan oladi va barcha haqiqatga yo‘llaydi. Xudo O‘zining yagona tug‘ilgan O‘g‘lini berdi, toki Unga ishongan har bir kishi halok bo‘lmasin, balki abadiy hayotga ega bo‘lsin. Masih gunohkorning Najotkoridir. Masihning o‘limi gunohkorni qutqardi. Bu bizning yagona umidimizdir. Agar biz o‘zimizni to‘la taslim qilsak va Masihning fazilatlarini amalda namoyon etsak, abadiy hayot mukofotiga erishamiz.

> “‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.

> “«O‘g‘ilga ishonuvchi Otagayam egadir». Ota va O‘g‘ilga doimiy imon keltirgan kishi Ruhga ham egadir. Muqaddas Ruh uning tasalli beruvchisidir, va u hech qachon haqiqatdan chetga chiqmaydi.” Bible Training School, 1906-yil 1-mart.

Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.

Samoviy uchlikning ishi va o‘zaro munosabati haqidagi qo‘shimcha nurni hisobga olmaganda ham, ushbu parchada samoviy uchlikning aniqlab ko‘rsatilishi, bu to‘rt bob Yahudo qabilasining Arsloni tomonidan hozir muhrdan ochilayotgan xabar bilan uyg‘unlashtirilishi lozimligiga guvohlik beradi.

The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.

Emmaus shogirdlari haqidagi hikoyadagi guvohlik shuni ifodalaydiki, xochdan keyin kelgan umidsizlik va kechikish davrlari birinchi umidsizlikdan keyin keladigan umidsizlik va kechikish davrini ifodalaydi, va buni aniqlovchi uchta shahodat mavjud. Yana bir guvohlik ham borki, u Yuhannoning to‘rt bobida ifodalangan tarix birinchi umidsizlikning sharoitlarini ifodalashini tasdiqlaydi.

The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”

Xudoning Kalomida tilga olingan birinchi haqiqat bo‘lgan yaratilish hikoyasining so‘nggi oyati uch so‘z bilan yakunlanadi, va bu so‘zlarning har biri “haqiqat” so‘zini hosil qiladigan uch harfdan biri bilan boshlanadi, hamda ular buni to‘g‘ri tartibda qiladi. Ibtidodagi yaratilish hikoyasi “Boshida” degan so‘zlar bilan boshlanadi va “Xudo yaratdi va qildi” degan uch so‘z bilan yakunlanadi.

The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.

Ushbu uch so‘zning birinchi harflari birlashtirilganda “haqiqat” so‘zi hosil bo‘ladi. Yaratilish haqidagi voqea “boshlanish” bilan boshlanadi va Alfa hamda Omegani ifodalovchi harflar bilan ramziy tarzda ko‘rsatilgan so‘z bilan yakunlanadi. Xuddi shuningdek, Muqaddas Kitobning so‘nggi kitobining kirish qismida Iso ikki marta Alfa va Omega, boshlanish va yakun, birinchi va oxirgi deb ta’riflanadi. Alfa va Omegani ifodalovchi o‘sha uch harf Yuhannodagi ushbu parcha Ibtidoning boshidagi bashoratli satr va Vahiyning boshidagi bashoratli satr bilan birlashtirilishi lozimligiga yana bir guvohlik beradi. Bu guvohlik Yupatuvchining ishining tavsifi ichida tan olinadi. Yupatuvchining ishi o‘sha uch ibroniy harfi bilan ifodalangan uch bosqichli ishdir. Alfa va Omeganing muhri bizga ushbu to‘rt bobni sinov muddati yopilishidan sal oldin muhrdan ochiladigan Iso Masihning Vahiysi xabarining kontekstida joylashtirish imkonini beradi.

The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.

Yetti momaqaldiroq to‘rtta aniq yo‘l belgisi (vaqt nuqtalari) va uchta aniq vaqt davrini ifodalaydi; bularning boshlanishi yer yuzini O‘zining ulug‘vorligi bilan yoritishi lozim bo‘lgan bir farishtaning tushib kelishi yo‘l belgisidan boshlanadi. O‘sha yo‘l belgisi vaqtning bir nuqtasi edi. Ikkinchi yo‘l belgisi (vaqt nuqtasi) birinchi umidsizlik bo‘lib, u tutilib qolish vaqti davrini boshlab beradi. Tutilib qolish vaqti uchinchi yo‘l belgisiga (vaqt nuqtasiga) olib boradi; u yerda bir haqiqat muhrdan ochiladi va bu bir harakatni vujudga keltiradi. Bu harakat hukm sifatida ifodalangan to‘rtinchi yo‘l belgisida (vaqt nuqtasida) yakunlanadi. O‘sha to‘rtta yo‘l belgisi va uchta vaqt davrining har biri bittadan momaqaldiroqni ifodalaydi va jami yetti momaqaldiroqni tashkil etadi. Ular, shuningdek, to‘rt-uch birikmasini ham ifodalaydi.

In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.

Oldingi maqolalarda biz yetti jamoat, yetti muhr va yetti karnay haqidagi pioner tushuncha “to‘rt-uch birikmasi”ni tan olishini aniqlagan edik. Dastlabki to‘rtta jamoat, muhr va karnay so‘nggi uchta jamoat, muhr va karnaydan ajralib turadi. Yetti momaqaldiroq to‘rtta chegara-belgini ifodalaydi, biroq o‘sha to‘rtta chegara-belgi ichida uch davr mavjud. Vahiy kitobida uch guvoh (jamoatlar, muhrlar va karnaylar) asosida o‘rnatilgan “to‘rt va uch” ilohiy birikmasi Vahiy kitobining yetti momaqaldirog‘idagi “to‘rt va uch” birikmasining haqiqiyligini tasdiqlaydi.

Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.

Biroq yetti momaqaldiroq orqali ifodalangan tarixiy chiziq ichiga joylashtirilgan holda, yana bir yashirin va alohida bashorat chizig‘i mavjud bo‘lib, u yetti momaqaldiroq sifatida ifodalangan ramzdan farq qiladigan uchta yo‘l belgilariga ega. Shuning uchun, biz yetti momaqaldiroqning hozir muhrdan ochilayotgan yashirin tarix bilan bo‘lgan bashoratiy aloqasini ko‘rib chiqqanimizda, yetti momaqaldiroq to‘rtta yo‘l belgisini (vaqt nuqtalarini), yashirin tarix esa uchta yo‘l belgisini (vaqt nuqtalarini) taqdim etishini ko‘ramiz. Jamoatlar, muhrlar, karnaylar va momaqaldiroqlarga o‘xshab, yashirin tarix yetti momaqaldiroqning to‘rtta yo‘l belgisi bilan bog‘langan uchta yo‘l belgisini ifodalaydi. Yashirin tarix ham uch-to‘rt birikmasiga ega.

In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.

Yetti momaqaldiroq ichiga singdirilgan yashirin tarixda uchta aniq tayanch nuqta mavjud bo‘lib, ularning har biri “vaqt nuqtasi”dir; va o‘sha uch tayanch nuqtaning birinchisi ham, oxirgisi ham umidsizlikni ifodalaydi. Birinchi va ikkinchi tayanch nuqtalar orasida alohida bir “vaqt davri” bor, shuningdek, ikkinchi va uchinchi vaqt nuqtalari orasida ham alohida bir “vaqt davri” mavjud. “Umidsizlik” so‘zi amalga oshmay qolgan belgilangan uchrashuv tushunchasidan kelib chiqqan bo‘lib, o‘z ta’rifida vaqt nuqtasi haqidagi urg‘uni saqlaydi. Yarim tun ham muayyan bir vaqtdir. Yashirin tarix ikki vaqt davri — kechikish vaqti va yettinchi oy harakati — bilan ajratilgan uchta vaqt nuqtasi orqali tasvirlangan.

The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.

Yashirin tarixning birinchi yo‘l belgisi umidsizlikni ko‘rsatadi va oxirgi yo‘l belgisi ham umidsizlikni ko‘rsatadi. Shuning uchun, birinchi umidsizlikdan to oxirgi umidsizlikkacha bo‘lgan oraliqda barcha islohot chiziqlari singari ayni uch bosqichga ega bo‘lgan yashirin bashorat chizig‘i mavjuddir. U, shuningdek, Alfa va Omeganning muhriga ham egadir, chunki “haqiqat”ni hosil qiluvchi uch harf umidsizlik bilan boshlanib, umidsizlik bilan tugaydigan uch yo‘l belgisiga mos keladi. Yetti momaqaldiroq ichidagi o‘sha yashirin tarix — Yahudo qabilasining Arsloni hozirda muhrini ochayotgan haqiqatdir.

The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.

Biz ko‘rib chiqayotgan Yuhanno kitobidagi parcha oldingi bobda So‘nggi Kechki Ovqat bilan kirish qilinadi; bu esa ushbu to‘rt bobning xabari yeyilishi kerakligini ta’kidlaydi. Bu to‘rt bob Getsemaniyaga tomon yurish bilan yakunlanadi. Rivoyat ovqatlanishdan boshlab, xoch inqirozi boshlanguniga qadar bo‘lgan harakat ichida sodir bo‘ladi. Bashoratli ma’noda, bu to‘rt bobning manzarasi hukmdan oldin yeyilishi kerak bo‘lgan so‘nggi xabarni belgilaydi. Hukmning yopilishiga olib boradigan xabar — hukm yopilishidan sal oldin Vahiy kitobida muhrdan ochiladigan xabardir.

The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.

Shogirdlar va Iso payg‘ambarlik tarixining shunday bir nuqtasidaki, ularga kechikish vaqti haqida ma’lum qilinmoqda. Millerchilar tarixida Rabbiy O‘z qo‘lini olib qo‘ydi, toki Yarim tun nidosi xabarining tushunchasi yuzaga kelsin; biroq Samuel Snow xabarini yuzaga keltirgan o‘sha tushuncha ayni paytda Millerchilarga o‘n bokiraning kechikish vaqtida ekanliklarini ham ma’lum qildi. Shogirdlar endigina So‘nggi Kechki Ovqatni yeb bo‘lgan edilar va xabarni o‘zlashtirar ekanlar, Masih Yuhannoning to‘rt bobida kechikish vaqtini tushuntirdi.

Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.

Samuel Snowning tushunchasi “Yarim Tun Faryodi” xabari sifatida ifodalangan yakuniy tushunchani rivojlantirgan bir qator maqolalar orqali hujjatlashtirilishi mumkin. Uning xabari rivojlanib borar ekan, u bu xabarni bir qator lager yig‘ilishlarida ham taqdim etdi. Lager yig‘ilishlariga olib borgan maqolalar turkumi oxir-oqibat uni olti kun davom etgan Exeter lager yig‘ilishiga olib keldi. Bashorat nuqtai nazaridan, “Yarim Tun Faryodi” xabari vaqt davri mobaynida bosqichma-bosqich rivojlantiriladi. Yuhannodagi to‘rtta bob xabar rivojlantirilayotgan bashoratli tarixda sodir bo‘ladi.

In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.

Yuhannoning to‘rt bobida Muqaddas Ruhning ishi uch bosqich sifatida ta’riflanadi: gunoh, solihlik va hukm to‘g‘risida ishontirish. Bu uch bosqich, shuningdek, yetti momaqaldiroq ichiga singdirilgan yashirin tarixning uchta yo‘l belgisi hamdir.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.

> Shunga qaramay, sizlarga haqiqatni aytaman: Mening ketishim sizlar uchun foydalidir; chunki agar Men ketmasam, Yupatuvchi sizlarning oldingizga kelmaydi; ammo agar ketsam, Uni sizlarning oldingizga yuboraman. U kelganida esa, dunyoni gunoh, solihlik va hukm to‘g‘risida fosh etadi: gunoh to‘g‘risida — chunki ular Menga ishonmaydilar; solihlik to‘g‘risida — chunki Men Otamning oldiga ketaman, va sizlar Meni endi ko‘rmaysizlar; hukm to‘g‘risida esa — chunki bu dunyoning hokimi hukm qilingandir. Sizlarga aytadigan yana ko‘p narsalarim bor, lekin hozir ularni ko‘tara olmaysizlar. Ammo U, ya’ni haqiqat Ruhi kelganida, sizlarni butun haqiqatga yo‘llaydi; chunki U O‘zidan gapirmaydi, balki nimani eshitsa, shuni gapiradi va kelajakdagi narsalarni sizlarga bildiradi. U Meni ulug‘laydi, chunki Meningimdan olib, sizlarga ma’lum qiladi. Yuhanno 16:7–14.

In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.

Milleritlar tarixida Iso Tungi Nidoda kechikish vaqtiga yakun yasash uchun qaytib kelmadi. U O‘z qo‘lini tortdi va Muqaddas Ruhni to‘kdi yoki yubordi. Tasalli Beruvchi sifatida ifodalangan Muqaddas Ruh umidsizlikni tarqatish uchun keldi. U tanlab olingan, ammo amalga oshmagan bashorat tufayli yuzaga kelgan umidsizlikdan gangib qolganlarga taskin berish uchun keldi.

We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.

Biz avvalroq havoriy Yuhanno, Hizqiyol va Yeremiyo og‘izda asaldek shirin bo‘lgan kichik kitobni yeyayotganlari tasvirlanganini ko‘rsatib o‘tgan edik. Ko‘pincha e’tibordan chetda qoladigan, ana shu uch payg‘ambar o‘rtasida ataylab qo‘yilgan bir farq bor.

Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.

Hizqiyol kichik kitobchani yegan va Xudoning murtad jamoatiga olib borish uchun xabar berilgan kishilarni tasvirlash uchun qo‘llanadi. Hizqiyol yeb qo‘yilgan kitob bajarilishi lozim bo‘lgan ishni belgilashini ifodalaydi. U Xudoning ilgarigi tanlangan xalqiga berilgan xabarni ifodalaydi. Uning xabari ilgarigi tanlangan xalqni olov uchun tayinlangan bog‘lamlarga bog‘laydigan narsadir. Yuhannoning to‘rt bobida Iso Hizqiyol ishining maqsadini ochib beradi.

> Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.

> Men sizlarga aytgan so‘zni eslang: qul o‘z xo‘jayinidan ulug‘ emas. Agar ular Meni quvg‘in qilgan bo‘lsalar, sizlarni ham quvg‘in qiladilar; agar Mening so‘zimga rioya qilgan bo‘lsalar, sizlarning so‘zingizga ham rioya qiladilar. Ammo bularning hammasini sizlarga Mening nomim tufayli qiladilar, chunki ular Meni yuborgan Zotni tanimaydilar. Agar Men kelib ularga so‘zlamagan bo‘lganimda, ularda gunoh bo‘lmas edi; ammo endi ularning gunohi uchun hech qanday bahona yo‘q. Mendan nafratlangan kishi Otamdan ham nafratlanadi. Agar Men ular orasida boshqa hech kim qilmagan ishlarni qilmagan bo‘lganimda, ularda gunoh bo‘lmas edi; ammo endi ular ham Meni, ham Otamni ko‘rdilar va nafrat qildilar. Lekin bu ularning qonunida yozilgan ushbu so‘z bajo bo‘lishi uchun yuz berdi: “Ular Mendan sababsiz nafratlandilar”. Ammo Yupatuvchi kelganda, Uni Men sizlarga Otadan yuboraman, ya’ni Otadan chiquvchi Haqiqat Ruhi, U Men haqimda guvohlik beradi. Yuhanno 15:20–26.

Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.

Hizqiyolning kitobni yeganida boshlangan ishi rad etiladigan xabarning taqdim etilishini ifodalaydi, ammo bu rad etish ularning Xudodan nafratlanishining va sinov muddatining kosasini to‘la to‘ldirganliklarining dalilidir.

> And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.

> Va U menga dedi: “Ey inson o‘g‘li, Men seni Isroil o‘g‘illarining oldiga, Menga qarshi bosh ko‘targan isyonkor xalqqa yuboraman; ular ham, ota-bobolari ham, mana shu bugungi kungacha Menga qarshi gunoh qilib keldilar. Chunki ular yuzsiz farzandlar va qattiq yuraklidirlar. Men seni ularning oldiga yuboraman; sen esa ularga: ‘Egamiz Xudo shunday deydi’, — deb aytasan. Ular esa, xoh eshitsinlar, xoh eshitmasinlar, — chunki ular isyonkor xonadondir, — baribir, o‘z oralarida bir payg‘ambar bo‘lganini bilib olurlar. Hizqiyol 2:3–5.

Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.

Hizqiyolning xizmati avvalgi ahd xalqiga qarshi bir guvohlik bo‘lganidek, Masihning xizmati ham bahslashuvchan yahudiylarga qarshi shunday bo‘lgan; shu bois Hizqiyolning xabari avvalgi ahd xalqini yondiruvchi halokat oloviga mahkum, bir dasta qilib bog‘langan begona o‘tlar sifatida bog‘laydigan so‘nggi ogohlantirish xabaridir.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.

> “Shundan so‘ng men uchinchi farishtani ko‘rdim. Yonimdagi farishta shunday dedi: ‘Uning ishi dahshatlidir. Uning vazifasi ulug‘ va vahimalidir. U bug‘doyni begona o‘tdan ajratib oladigan hamda bug‘doyni samoviy ombor uchun muhrlaydigan yoki bog‘laydigan farishtadir. Bu narsalar butun ongni, butun diqqat-e’tiborni to‘liq band etmog‘i lozim.’” Early Writings, 118.

The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.

Kichik kitobni yeyish orqali ifodalangan ish qudratli farishta qo‘lida kichik kitob bilan tushgan paytda boshlanadi. Birinchi farishtaning tarixida bu 1840-yil 11-avgustda sodir bo‘lgan bo‘lsa, uchinchi farishtaning tarixida bu 2001-yil 11-sentyabrda sodir bo‘ldi. Bu sanalarning har ikkisi mos ravishda ikkinchi voy islomiga yoki uchinchi voy islomiga bog‘liq bo‘lgan bashoratlarning bajo bo‘lishini ifodalaydi. Shuning uchun Ishayo yigirma ikkinchi bobda, Filadelfiyaliklar va Laodikiyaliklar uchun vahiy vodiysidagi inqirozni tasvirlar ekan, 1840-yilda protestantizmning tanlangan xalqi bo‘lgan Laodikiyaliklar va 2001-yilda tanlangan xalq bo‘lgan adventizm “kamonchilar tomonidan bog‘langan”ini ko‘rsatadi. Muqaddas Kitob bashoratidagi kamonchilar — Islomdir, va Islom haqidagi vahiy 1840-yilda ham, 2001-yilda ham bajo bo‘lganda, avvalgi tanlangan xalq Hizqiyol orqali ifodalanganlar tomonidan taqdim etilgan Islom haqidagi bashoratni rad etdi. Ular o‘sha yerda va o‘sha paytda begona o‘tlar sifatida bog‘lab qo‘yildi. Hizqiyolning ishi “ularning gunohi”ni qoplab turgan “pardani” olib tashlash edi; bu esa Iso tomonidan Xudoga nisbatan nafrat sifatida ifodalanadi.

> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.

> Vahiy vodiysiga oid yuk. Senga endi nima bo‘ldiki, hammang tomlarga chiqib ketding? Ey shovqin-suronga to‘la, g‘ala-g‘ovurli shahar, quvonchli shahar: sening o‘ldirilganlaring qilich bilan o‘ldirilmagan, jangda ham halok bo‘lmagan. Barcha hokimlaring birgalikda qochib ketdi, ular kamonchilar tomonidan bog‘lab qo‘yildi: senda topilganlarning hammasi birgalikda bog‘landi, ular uzoqqa qochib ketgan edi. Ishayo 22:1–3.

> And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

> Xudo yigit bilan [Ismoil bilan] edi; u ulg‘aydi, sahroda yashadi va kamonchi bo‘ldi. Ibtido 21:20.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Vahiy bo‘lmagan joyda xalq halok bo‘ladi; ammo qonunni saqlaydigan baxtlidir. Hikmatlar 29:18.

Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.

Yeremiyo qudratli farishta tushib kelib, o‘z ulug‘vorligi bilan yer yuzini yoritishi lozim bo‘lgan paytda kitobni yegan, ammo 1843-yildagi amalga oshmagan bashoratning umidsizligini boshdan kechirganlarni ifodalaydi. Yeremiyo payg‘ambarlik ma’nosida Xudo yolg‘on gapirdimi, deb mulohaza qiladi. Bu ishora Yeremiyoni Xabaqquqning ikkinchi bobiga bog‘laydi.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Men o‘z soqchiligimda turaman, minoraga chiqib turaman, U menga nima deyishini va tanbeh berilganimda nima javob qilishimni kuzatib turaman. Va Egamiz menga javob berib, dedi: “Vahiyni yoz, uni lavhalar ustiga ravshan qilib bit, toki uni o‘qigan odam yugurib borsin. Chunki vahiy hali belgilangan vaqt uchundir, ammo oxirida u so‘zlaydi va yolg‘on chiqmaydi; garchi u kechikkandek tuyulsa ham, uni kut; chunki u albatta keladi, kechikmaydi. Mana, kibrlangan kishining joni uning ichida to‘g‘ri emas; ammo solih o‘z imoni bilan yashaydi.” Habakkuk 2:1–4.

John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.

Yuhanno shirinlikni ham, achchiq umidsizlikni ham boshdan kechirganlarni ifodalash uchun ramziy tarzda qo‘llanilgan bo‘lib, 1840-yil 11-avgustdan 1844-yil 22-oktabrgacha bo‘lgan butun tarixni ifodalaydi.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Va men farishtaning oldiga bordim va unga: “Menga kichik kitobni ber”, — dedim. U esa menga dedi: “Uni ol va yeb yubor; u qornini achchiq qiladi, ammo og‘zingda asalday shirin bo‘ladi”. Men kichik kitobni farishtaning qo‘lidan oldim va uni yeb yubordim; u og‘zimda asalday shirin edi; ammo uni yeb bo‘lganim zahoti qornim achchiq bo‘ldi. Vahiy 10:9, 10.

Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.

Hizqiyol 1840-yil 11-avgust va 2001-yil 11-sentabrda farishta tushgan paytda boshlangan, avvalgi tanlangan xalq ustidan hukmni muhrlaydigan bashoratli xabarni taqdim etish ishini ifodalaydi.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Lekin sen, ey inson o‘g‘li, senga aytayotganimni eshit; o‘sha isyonkor xonadon kabi isyonkor bo‘lma: og‘zingni och va Men senga berayotgan narsani ye. Men qaraganimda esa, mana, menga bir qo‘l uzatildi; va, ana, unda bir kitob o‘rog‘i bor edi; U uni oldimga yoydi; va u ichidan ham, tashidan ham yozilgan edi; unda marsiyalar, motam va voy yozilgan edi. Yana U menga dedi: Ey inson o‘g‘li, topganingni ye; shu o‘rog‘ni ye, borib Isroil xonadoniga so‘zla. Shunda men og‘zimni ochdim, va U menga o‘sha o‘rog‘ni yedirdi. Va U menga dedi: Ey inson o‘g‘li, qorningni yedir va ichingni Men senga berayotgan shu o‘rog‘ bilan to‘ldir. Shunda men uni yedim; va u og‘zimda shirinligi jihatidan asalday edi. Hizqiyol 2:8–3:3.

Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.

Yeremiyo 1840-yil 11-avgustdan to Tungi Faryoddan sal avvalgigacha bo‘lgan tarixni ifodalaydi.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> So‘zlaring topildi, men esa ularni yedim; so‘zing mening qalbim uchun quvonch va shodlik bo‘ldi; chunki men Sening noming bilan atalganman, ey lashkarlar Parvardigori Xudo. Men masxarachilar yig‘inida o‘tirmadim, na quvondim; Sening qo‘ling sababli yolg‘iz o‘tirdim; chunki Sen meni g‘azabga to‘ldirding. Nega dardim uzluksiz, yaram esa tuzalmas bo‘lib, shifo topishni rad etadi? Sen men uchun tamoman yolg‘onchi kabi, qurib qoladigan suvlar kabi bo‘larmisan? Shuning uchun Egamiz shunday deydi: Agar sen qaytsang, Men seni yana qaytaraman, va sen Mening huzurimda turasan; agar qimmatlisini razildan ajratib chiqarsang, sen Mening og‘zim kabi bo‘lasan; ular senga qaytsinlar, ammo sen ularga qaytma. Men seni bu xalq uchun mustahkam jez devor qilaman; ular senga qarshi jang qiladilar, ammo seni yenga olmaydilar; chunki Men seni qutqarish va xalos etish uchun sen bilanman, deydi Egamiz. Men seni yovuzlarning qo‘lidan qutqaraman, va dahshatlilarning qo‘lidan fidya bilan ozod qilaman. Yeremiyo 15:16–21.

Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”

Yeremiyo bizning hozirgi tariximiz va xabarimizni ifodalaydi. Hozirgi xabar — bu Tungi yarimdagi nido xabaridir; u Xudoning Yeremiyo timsolida ko‘rsatilgan xalqi o‘z “og‘riqlari”ni “abadiy”, “jarohati”ni esa davolab bo‘lmaydigan, hech qachon tuzalmaydigan deb o‘ylab, “g‘azab”ga “to‘lgan” paytda bosqichma-bosqich rivojlantirilmoqda. Ular “masxarachilar jamoasi”dan ajralib chiqqanlar. Endi ular kitobni avval yeb, u ularning “qalbi”ning “shodligi” bo‘lgan paytdagidek endi “quvonmaydilar”.

But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.

Lekin bunday holatda bo‘lganlar uchun maslahat bor. “Agar sen qaytsang” va shuningdek “agar qimmatlisini tubandan ajratib olsang”, unda Xudo ularga qaytadi. Mazkur parchadagi ibroniychada “seni yana qaytaraman” degan ibora shuni anglatadiki, agar ular Unga qaytsalar, Xudo ularga qaytadi.

> Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.

> Shunday ekan, o‘zingizni Xudoga bo‘ysundiringlar. Iblisga qarshi turinglar, shunda u sizlardan qochadi. Xudoga yaqinlashinglar, shunda U sizlarga yaqinlashadi. Ey gunohkorlar, qo‘llaringizni poklanglar; ey ikki ko‘ngilli kishilar, qalblaringizni poklanglar. Iztirob chekinglar, motam tutinglar va yig‘langlar; kulgingiz motamga, quvonchingiz mahzunlikka aylansin. Rabbimiz huzurida o‘zingizni past tutinglar, shunda U sizlarni yuksaltiradi. Yoqub 4:7–10.

If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.

Agar ular Xudoga yaqinlashsalar, U ham ularga yaqinlashadi. Agar ular bu ishlarni qilsalar, unda ular Rabbimiz huzurida “turadilar” va Xudoning “og‘zi” bo‘ladilar. Bundan tashqari, U Yeremiyoga (bizga) O‘z xalqini “yovuzlar” uchun “misdan qurilgan mustahkam devor” qilajagini, shundan keyin esa “dahshatlilar” Yeremiyo bilan ifodalanganlarga qarshi urush olib borajaklarini bildiradi. “Yovuzlar” Doniyordagi Matto kitobidagi nodon qizlarning timsolidir. “Dahshatlilar” yakshanba qonuni inqirozi davrida zamonaviy Bobilning uch karra ittifoqini ifodalaydi.

The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.

Uchala payg‘ambarning guvohliklari bir xil tarixga taalluqlidir, biroq ular ayni shu bir tarixning uch xil jihatini yoritadi. Yeremiyo birinchi umidsizlikni endigina boshdan kechirgan, ammo hali Yarim tun faryodi yo‘l-ko‘rsatkichiga yetib bormaganlarni ifodalaydi. Biz 2020-yil 18-iyuldan beri ana shu holatdamiz. Masala shundaki, biz qaytib kelamizmi, yo‘qmi. Agar qaytib kelsak, Qo‘shma Shtatlar ajdaho kabi “gapiradigan” ayni vaqtda biz Egamiz nomidan “gapiramiz”.

The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.

Yeremiyo tasvirlayotgan tarix bizning hozirgi tariximizdir va u yetti momaqaldiroq ichidagi yashirin uchta yo‘lbelgi bilan ifodalangan tarixdir. Bu, shuningdek, Yuhannodagi parchada bashoratli tarzda belgilangan tarixdir, chunki Yuhannodagi to‘rt bobning urg‘usi — yolg‘onga ishonganmi va juda shirin ta’m bergan xabar aslida qurib qolgan suvlar bo‘lganmi, deb savol qo‘yayotgan Yeremiyoga tasalli berishda Muqaddas Ruhning ishidir.

Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.

Shunday qilib, Yeremiyo 2001-yil 11-sentabrdan boshlab 2020-yil 18-iyulgacha bo‘lgan tarixni ifodalaydi; aynan shu vaqtda, undan keyingi uch yarim ramziy kun bilan ifodalanganidek, kechikish vaqti boshlandi. Men “ramziy” deganimda, vaqtga oid bir bashoratni nazarda tutmayapman. Aytmoqchimanki, Vahiy kitobining o‘n birinchi bobida aytilganidek, 2020-yil 18-iyul — ikki guvoh, ya’ni Muqaddas Kitob va Bashorat Ruhi o‘ldirilgan hamda ularning jasadlari ko‘chada uch yarim kun qoldirilgan vaqtidir.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:3–10.

> Va Men O‘zimning ikki guvohimga qudrat beraman, va ular qan kiyingan holda ming ikki yuz oltmish kun davomida bashorat qiladilar. Bular yerning Xudosi huzurida turgan ikki zaytun daraxti va ikki shamdondir. Agar kimdir ularga zarar yetkazmoqchi bo‘lsa, ularning og‘zidan olov chiqib, dushmanlarini yutib yuboradi; agar kimdir ularga zarar yetkazmoqchi bo‘lsa, u shu tarzda o‘ldirilishi kerak. Ular osmonni yopishga hokimdirlar, toki ularning bashorati kunlarida yomg‘ir yog‘masin; ular suvlar ustidan ham hokim bo‘lib, ularni qonga aylantirishga va istaganlaricha yer yuzini har xil balolar bilan urishga qodirdirlar. Ular o‘z guvohliklarini tamom qilganlarida, tubsizlikdan chiqadigan mahluq ularga qarshi urush qiladi, ularni yengadi va o‘ldiradi. Ularning jasadlari buyuk shaharning ko‘chasida yotadi; bu shahar ruhiy ma’noda Sado‘m va Misr deb ataladi, o‘sha yerda Rabbimiz ham xochga mixlangan edi. Xalqlar, qabilalar, tillar va elatlardan bo‘lganlar ularning jasadlarini uch yarim kun davomida ko‘radilar va ularning jasadlarini qabrga qo‘yishga yo‘l qo‘ymaydilar. Yer yuzida yashovchilar esa ular ustidan shodlanadilar, xursandchilik qiladilar va bir-birlariga sovg‘alar yuboradilar; chunki bu ikki payg‘ambar yer yuzida yashovchilarni azoblagan edi. Vahiy 11:3–10.

The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.

Yeremiyoning holati orqali taqdim etilgan guvohlik umidsizlikdan keyin, biroq Yarim tun faryodidan oldin joylashgandir. Yeremiya Yarim tun faryodi xabarining ovozi bo‘la olishi uchun avval qaytishi lozim edi. Bu bugungi kundagi bizning holatimizdir. Bu, shuningdek, biz ko‘rib chiqayotgan Yuhannodagi to‘rt bobning tarixiy manzarasidir, hamda yetti momaqaldiroq ichidagi yashirin tarix orqali ifodalangan tarix hamdir.

If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.

Agar Yuhannoning to‘rt bobdan iborat guvohligidagi “Tasalli Beruvchi” bilan bog‘liq nurni ko‘rib chiqsak, rivoyat 2020-yil 18-iyul, hafsalasi pir bo‘lish va kechikish davri, muhri ochilgan Yarim Tun Nidosi xabari hamda Yakshanba qonunining kelayotgan hukmi haqida ekanini anglash uchun mo‘l-ko‘l dalillar topamiz. Bu boblar yashirin tarixning bashoratli tuzilmasi ustiga qurilmoqda.

If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.

Agar biz yaqin orada keladigan inqirozda Xudoning og‘zi kabi bo‘lishimiz kerak bo‘lsa, unda hozirgi vazifamiz “qimmatbaho narsani razildan ajratib olish”dir; yoki Yoqub ayni shu ishni qanday ta’riflasa, biz “qo‘llaringizni poklang, ey gunohkorlar; va qalblaringizni pokiza qiling, ey ikki ko‘ngillilar. Kulfat chekinglar, motam tutinglar va yig‘langlar; kulgingiz motamga, quvonchingiz esa g‘amga aylansin. Egamiz huzurida o‘zingizni past tutinglar, shunda U sizlarni juda yaqin kelajakda bir bayroq kabi yuksaltiradi.”

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> U xalqlar uchun bir bayroq ko‘taradi, Isroilning quvg‘in qilinganlarini jamlaydi va Yahudoning tarqalib ketganlarini yerning to‘rt burchagidan to‘plab birlashtiradi. Ishayo 11:12.

We will bring our consideration of these four chapters to a conclusion in the next article.

Bu to‘rt bob haqidagi mulohazalarimizni keyingi maqolada yakunlaymiz.

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