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

Yoel Kitobi va Laodikiyadagi Yettinchi kun Adventistlar Jamoati — Qirqinchi raqam

Number Forty

Qirq soni

Author

Jeff Pippenger

Published

February 3, 2026

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Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.

Butrus ramziy ma’noda uchinchi soatda Kesariya Filippida edi, Kesariya Maritimaga va to‘qqizinchi soatga borar yo‘lida. Matto va Markga ko‘ra, olti kun o‘tgach, Butrus, Yoqub va Yuhanno O‘zgartirilish Tog‘ida edilar. Luqo Panium bilan Tog‘ orasida sakkiz kun bo‘lganini aytadi. Jahannam darvozalaridan, Kesariya Filippidan xoch o‘limigacha, yo‘lda O‘zgartirilish Tog‘ida bir to‘xtash bilan. Paniumdan yakshanba qonunigacha uch qadam. Boshida Kesariya, o‘rtada Tog‘, oxirida esa Kesariya. Boshida jahannam, oxirida o‘lim, o‘rtada esa Xudoning ulug‘vorligi. Jahannam darvozalari bilan ifodalangan alfa isyoni va Xudoning O‘g‘lining o‘limi bilan ifodalangan omega isyoni.

Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.

Qaysariya Filipiya poydevordir, chunki aynan o‘sha yerda Masih O‘z jamoatini uning ustiga quradigan Qoya kimligini ko‘rsatib berdi. O‘zgarish tog‘i ikkinchi bosqichdir; u yerda ma’bad nihoyasiga yetkazilib, eng yuqori tamal toshi qo‘yiladi. Shundan keyin xochdagi hukmning uchinchi bosqichi keldi.

> And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.

> Va U ularga dedi: “Sizlarga chinini aytaman: bu yerda turganlardan ba’zilari bor, ular Xudoning Shohligi qudrat bilan kelganini ko‘rmaguncha o‘limni totmaydilar.” Olti kundan keyin Iso O‘zi bilan Butrusni, Yoqubni va Yuhannoni olib, ularni alohida holda baland bir toqqa olib chiqdi; va U ularning ko‘z o‘ngida qiyofasi o‘zgardi. Uning kiyimlari yarqirab, qordek nihoyatda oppoq bo‘lib qoldi; yer yuzida hech bir gazlamani oqartiruvchi ularni bunday oq qila olmaydi. Va ularga Ilyos Muso bilan birga zohir bo‘ldi; ular Iso bilan so‘zlashayotgan edilar.

> And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

> Butrus Isoga javob berib dedi: Ustoz, bu yerda bo‘lishimiz yaxshi; keling, uchta chodir yasaylik: biri Sen uchun, biri Muso uchun, biri esa Ilyos uchun.

> For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.

> Chunki u nima deyishni bilmas edi; zero ular qattiq vahimaga tushgan edilar. Shunda ularni soyasida qoldirgan bir bulut paydo bo‘ldi; va bulut ichidan bir ovoz chiqib, dedi: “Bu Mening sevikli O‘g‘limdir: Unga quloq solinglar”. Va to‘satdan, atroflariga nazar tashlaganlarida, o‘zlari bilan birga yolg‘iz Isodan boshqa hech kimni ko‘rmadilar. Ular tog‘dan tushib kelayotganlarida, U ularga ko‘rgan narsalarini Inson O‘g‘li o‘liklardan tirilmagunicha hech kimga aytmaslikni buyurdi. Ular esa bu so‘zni o‘z ichlarida saqlab, o‘liklardan tirilish nimani anglatishi haqida bir-birlari bilan mulohaza yuritar edilar. Mark 9:1–10.

At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.

Tog‘da Butrus Muso, Masih va Ilyos uchun bir chodir tiklashni taklif qiladi.

> “Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’

> “Muso o‘limdan o‘tdi, biroq uning tanasi hali chirishni ko‘rmasidan oldin, Mikoil tushib kelib unga hayot berdi. Shayton tanani o‘ziniki deb da’vo qilib, uni ushlab qolishga urindi; ammo Mikoil Musoni tiriltirib, uni osmonga olib ketdi. Shayton Xudoga qarshi achchiq na’ra tortib, o‘z o‘ljasining undan tortib olinayotganiga yo‘l qo‘ygani uchun Uni adolatsizlikda aybladi; ammo Masih O‘z raqibini koyimadi, garchi Xudoning xizmatkori uning vasvasasi tufayli yiqilgan bo‘lsa-da. U muloyimlik bilan uni O‘z Otasiga havola qilib: ‘Egam seni koyisin’, dedi.”

> “Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.

> “Iso shogirdlariga U bilan birga turganlardan ba’zilari Xudoning Shohligi qudrat bilan kelganini ko‘rmagunlaricha o‘limni tatib ko‘rmasliklarini aytgan edi. O‘zgarish tog‘ida bu va’da bajo keltirildi. U yerda Isoning qiyofasi o‘zgardi va quyosh kabi porladi. Uning kiyimlari oppoq va yarqiroq edi. Muso Isoning ikkinchi zohir bo‘lishida o‘liklardan tiriltiriladiganlarni ifodalash uchun hozir edi. Va o‘limni ko‘rmasdan ko‘tarib olingan Ilyos Masihning ikkinchi kelishida o‘lmaslikka o‘zgartiriladigan va o‘limni ko‘rmasdan osmonga ko‘tariladiganlarni ifodalardi. Shogirdlar Isoning ulug‘vor saltanatini, ularni qoplagan bulutni hayrat va qo‘rquv bilan ko‘rdilar hamda dahshatli ulug‘vorlikda shunday degan Xudoning ovozini eshitdilar: ‘Bu Mening sevikli O‘g‘limdir; Unga quloq solinglar.’” Ilk Yozuvlar, 164.

The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.

O‘zgarish tog‘i uchta chodirni ko‘rsatadi. Qadimgi Isroilning boshlanishidagi Musoning chodiri, Masihning mujassam bo‘lishi orqali ifodalangan Masihning chodiri va Ilyos orqali ifodalangan bir yuz qirq to‘rt mingning chodiri. Bir yuz qirq to‘rt ming — ular Masihning Ikkinchi Kelishini ko‘rmagunlaricha o‘limni totmaydiganlardir. Tog‘ bir yuz qirq to‘rt mingning ustiga muhr bosiladigan nuqtani ko‘rsatmoqda.

The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.

Bir yuz qirq to‘rt mingning chodiri Chodirlar bayramining antitipik timsolida tiklanadi. Tog‘ o‘limni tatib ko‘rmaydiganlarni ko‘rsatadi hamda ular tog‘da Xudoning ulug‘vorligini ko‘rganlarida, bu Chodirlar bayramining antitipik timsoli ekanini tasdiqlovchi uch guvohni namoyon etadi.

They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.

Ular Ilyosning chodiri sifatida tiklanmoqdalar; bu chodir 2023 yilda, Muso bilan Ilyos tiriltirilgan paytda, qad rostlay boshladi. Avval poydevor qo‘yildi; ya’ni qo‘yilishi mumkin bo‘lgan yagona poydevor qo‘yildi, va o‘sha poydevor — Masih, burchak toshi hamda asos toshidir. So‘ng tepa toshi o‘rnatiladi; bu esa Tabor tog‘ida ifodalanganidek, bir yuz qirq to‘rt ming kishining muhrlanishini anglatadi. Tog‘da Butrus, Yoqub va Yuhanno amalda o‘limni totmaydiganlarni ifodalaydi. Keyinroq Butrus yozib qoldirdiki, ruhoniylar shohligi — Rabbiyning ezgu ekanini totib ko‘rgan va ruhiy uy bo‘lganlardir. Ular hayotni totib ko‘rganlar, shu bois o‘limni totmaydilar.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 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. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.

> Agar sizlar Rabbiyning marhamatli ekanini totib ko‘rgan bo‘lsangiz. Uning huzuriga kelinglar: U tirik toshdir; U odamlar tomonidan rad etilgan bo‘lsa-da, Xudo oldida tanlangan va qadrli zotdir. Sizlar ham tirik toshlar sifatida ruhiy uy qilib bunyod etilmoqdasizlar, muqaddas ruhoniylik bo‘lib, Iso Masih orqali Xudoga maqbul bo‘lgan ruhiy qurbonliklarni keltirish uchun. Shuning uchun ham Muqaddas Yozuvda shunday deyilgandir: “Mana, Men Sionda bir bosh tamal toshini, tanlangan va qadrli toshni qo‘yaman; Unga ishongan kishi aslo sharmanda bo‘lmaydi.” 1 Butrus 2:3–6.

The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.

“Xijolat bo‘lgan” deb tarjima qilingan so‘z “uyalmoq” degan ma’noni anglatadi. Qoldiq Peter orqali ifodalanadi, va ularning quvonchi keyingi yomg‘ir xabarini rad etganlar bilan qarama-qarshi qo‘yiladi. Bir yuz qirq to‘rt mingning kaliti shundaki, Peterga shohlikning “kalitlari” berilgan edi; bu Sionda qo‘yilgan “bosh tamal toshi”dir. Bu tosh solihlarning nazarida ajoyibdir, Efrayimning mastlari uchun esa qoqilish toshidir.

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.

> Quruvchilar rad etgan tosh burchakning bosh toshiga aylandi. Bu Egamizning ishidir; u bizning ko‘zlarimiz oldida hayratlanarlidir. Zabur 118:22, 23.

Jesus commented on these verses in the conclusion of the parable of the vineyard.

Iso uzumzor haqidagi masalning xulosasida bu oyatlar haqida fikr bildirdi.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.

> Iso ularga dedi: “Sizlar Muqaddas Yozuvlarda hech qachon o‘qimaganmisizlar: ‘Binokorlar rad etgan tosh aynan burchakning bosh toshi bo‘ldi; bu Rabbimizning ishidir va ko‘zlarimizga ajoyibdir’? Shuning uchun sizlarga aytaman: Xudoning Shohligi sizlardan olinib, uning mevasini keltiradigan bir xalqqa beriladi. Kim bu tosh ustiga yiqilsa, chilparchin bo‘ladi; ammo bu tosh kimning ustiga tushsa, uni kukun qilib tashlaydi.” Bosh ruhoniylar va farziylar Uning masallarini eshitganlarida, U o‘zlari haqida gapirayotganini angladilar. Ammo Unga qo‘l solishga uringanlarida, olomondan qo‘rqdilar, chunki odamlar Uni payg‘ambar deb bilardilar. Matto 21:42–46.

Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.

Kim asosiy xabarni qabul qilsa, u chilparchin bo‘ladi, chunki Qoya Masihdir, va Xushxabar ishi insonni tuproqqacha xor qilishdir.

> “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.” Manuscript Releases, volume 20, 117.

> “Iymon orqali oqlanish nima? Bu — insonning ulug‘vorligini tuproqqa qorish va inson o‘zi uchun qilishga qodir bo‘lmagan narsani uning uchun qilishdagi Xudoning ishidir. Odamlar o‘zlarining hech narsa emasliklarini ko‘rganlarida, ular Masihning solihligi bilan kiyinishga tayyor bo‘ladilar. Ular kun bo‘yi Xudoni madh etib, ulug‘lay boshlaganlarida, ana shunda qarab turish orqali o‘sha suratning o‘ziga 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.” Manuscript Releases, 20-jild, 117.

Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.

Kim poydevor toshini rad etsa, uzumzor haqidagi masalni Iso qo‘llaganining amalga oshishida qadimgi Isroil bilan bo‘lganidek, u halok bo‘ladi. Yahudiylar Masihni rad etdilar; ular Musoni ham rad etdilar, chunki agar ular Musoga ishonganlarida edi, Masihga ham ishongan bo‘lardilar. Ular Xudoning qonunini rad etib, insoniy amrlarni ta’limot sifatida o‘rgatdilar. Masih, Muso va Qonun — bularning barchasi poydevorlarning timsollaridir, va qo‘yilishi mumkin bo‘lgan yagona poydevor Masihdir; biroq poydevor sifatidagi Masih ko‘plab timsollar bilan ifodalanadi. Muso ham, Qonun ham shu haqiqatning tasvirlaridir. Masih yagona poydevordir, ammo bu faqat shuni anglatadiki, Uning bashoratli Kalomidagi boshqa poydevorlar shunchaki Uning fe’l-atvorining ayrim jihatlarining timsollaridir.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Hech kim qo‘yilgan poydevordan boshqa poydevor qo‘ya olmaydi; bu poydevor esa Iso Masihdir. 1 Korinfliklarga 3:11.

Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.

Iso — Kalomdir, va shu bois Uning Kalomida bo‘lgan qoidalar Uning O‘zini ifodalaydi. Shuning uchun Opa Uayt O‘n Amr Masihning fe’l-atvorining ko‘chirmasi ekanini qayd etadi. U Avvalgi va Oxirgisidir, va shu tarzda ifodalanganida, bu Masih har doim bir narsaning oxirini uning boshi bilan birga namoyon etishini bildiradi. Kalom sifatida, U ayni paytda “Haqiqat”dir, va haqiqat bashoratli bir asosdir. U O‘z Kalomini muhrlaganida ham, muhrdan ochganida ham Yahudo qabilasining Arslonidir. U, shuningdek, tepa toshga aylanadigan burchak toshidir. Burchak toshi shunchaki Uni poydevor sifatida, yoki ibroniycha “haqiqat” so‘zining birinchi harfi sifatida ifodalovchi bir timsoldir. Tepa toshi esa ma’bad ustidagi tojlovchi ishdir, va haqiqat asosining tuzilishi bilan muvofiqlashtirilganda, tepa toshi burchak toshidan yigirma ikki marta kuchlidir. Egamiz ezgu ekanini totib ko‘rganlarning nazarida hayratlanarli bo‘lgan narsa shuki, haqiqat asosining tamoyillari burchak toshi va tepa toshi bilan uyg‘unlashgan holda Butrusga berilgan bashoratli kalitlardan birini aniqlab beradi.

The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.

Alfa — birinchi harf — bittadir, ammo omega — oxirgi harf — yigirma ikkidir. Millerning qimmatbaho toshlari quyosh kabi porlaydi, ammo kirni cho‘tkalovchi odam qimmatbaho toshlarni jamlaganida, ular o‘n baravar yorqinroq edi. Bashoratli bir chiziqning oxiri bashoratli chiziqlarning boshiga ayni, ammo undan kuchliroq ekanini tan olish “ajoyib”dir. Bu Masihning fe’l-atvorining bir unsuridir; bu Butrusga bir yuz qirq to‘rt mingni bog‘lash uchun berilgan kalitlardan biridir.

Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.

Butrusning “ma’naviy uyi” — Uilyam Miller tushidagi quticha, shuningdek, Malakiydagi ushrlar va nazrlar omboridir. Osmonning derazalari ochilganda, bir toifa xonadan chiqarib tashlanadi, boshqa toifa esa qutichaga kiritilib, Xudoning zafarli jamoatining oq zig‘ir liboslari bilan kiydiriladi.

> “Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.

> “Yahudo xalqi tantanali ravishda va omma oldida o‘zlarini Xudoning qonuniga itoat etishga bag‘ishlagan edilar. Ammo Ezro va Nehemiyoning ta’siri bir muddat chekinishi bilan, ko‘plar Rabbiydan yuz o‘girdilar. Nehemiya Forsga qaytib ketgan edi. Uning Quddusda bo‘lmagan davrida, xalqni buzib yuborish xavfini tug‘dirgan yovuzliklar sekin-asta kirib keldi. Butparastlar nafaqat shaharda o‘zlariga joy egalladilar, balki o‘z huzurlari bilan ma’badning o‘z hovlilarini ham bulg‘adilar. O‘zaro nikoh orqali bosh ruhoniy Elyashib bilan Isroilning ashaddiy dushmani bo‘lgan ammoniy Toviyo o‘rtasida do‘stona aloqa vujudga kelgan edi. Bu harom ittifoq natijasida Elyashib Toviyoga ma’badga tutash bo‘lgan bir xonani egallashga ruxsat berdi; bu xona avvallari xalqning ushrlari va nazrlari saqlanadigan ombor sifatida ishlatilgan edi.”

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> “Ammoniylar va Mo‘abiylarning Isroilga nisbatan shafqatsizligi va xiyonati sababli, Xudo Muso orqali ularning Uning xalqi jamoatidan abadulabad chetda saqlanishi kerakligini e’lon qilgan edi. Qarang: Qonunlar 23:3–6. Bu kalomga qarshi chiqib, oliy ruhoniy Xudoning uyidagi xonada saqlanayotgan nazrlarni chiqarib tashlab, taqiqlangan bir xalqning bu vakiliga joy tayyorlab bergan edi. Xudoga nisbatan bundan-da kattaroq nafratni ko‘rsatish mumkin emas edi: Xudoning va Uning haqiqatining bu dushmaniga shunday iltifot ko‘rsatish.”

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> “Forsdan qaytib kelgach, Naximiyo bu surbetona tahqirlashdan xabar topdi va bosqinchini quvib chiqarish uchun zudlik bilan chora ko‘rdi. U shunday deydi: ‘Bu narsa meni qattiq qayg‘uga soldi; shuning uchun men Toviyoning barcha uy jihozlarini hujradan tashqariga chiqarib tashladim. So‘ng men buyurdim, va ular hujralarni pokladilar; keyin men Xudoning uyining idishlarini, nazr taqdimoti va xushbo‘y tutatqini bilan yana o‘sha yerga olib keldim.’”

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.

> “Ma’bad nafaqat tahqirlangan edi, balki nazrlar ham noto‘g‘ri maqsadlarda ishlatilgan edi. Bu holat xalqning saxovatini susaytirishga olib kelgan edi. Ular o‘zlarining g‘ayrati va jo‘shqinligini yo‘qotgan, ushrlarini to‘lashga esa istaksiz bo‘lib qolgan edilar. Rabbiyning uyi xazinalari yetarlicha ta’minlanmagan edi; ma’bad xizmatida band bo‘lgan ko‘plab qo‘shiqchilar va boshqalar, yetarli yordam olmaganliklari sababli, boshqa joylarda mehnat qilish uchun Xudoning ishini tark etgan edilar.”

> “Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.

> “Nehemiya bu suiiste’mollarni tuzatish ishiga kirishdi. U Egamiz uyining xizmatini tark etganlarni yig‘ib, «ularni o‘z joyiga qo‘ydi». Bu xalqni ishonch bilan ruhlantirdi, va butun Yahudo «donning, yangi sharobning va moyning ushrini» olib keldi. «Sadoqatli deb hisoblangan» kishilar «xazinalar ustidan xazinadorlar» etib tayinlandilar, «va ularning vazifasi buni o‘z birodarlariga taqsimlash edi».“ Payg‘ambarlar va shohlar, 669, 670.

When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.

Naximiyo “Tobiyani quvib chiqarganida”, u Masihning aynan o‘sha ma’baddan pul almashtiruvchilarni quvib chiqarishini oldindan ifoda etayotgan edi. Bu shunchaki ma’bad emas, balki ushrlar saqlanadigan ma’badning aynan o‘sha xonasi edi. Filadelfiyalik Eliakim Laodikiyalik Shebnaning o‘rnini egallaganida, Shebna uzoq bir dalaga uloqtirib tashlangan xazinachi edi.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.

> Sarvari Olamning Xudovandi shunday deydi: Bor, bu xazinadorga, ya’ni saroy ustidan qo‘yilgan Shebnaning oldiga kirib, aytgin: Bu yerda senga nima bor? Bu yerda sening kiming borki, o‘zing uchun bu yerda qabr o‘yibsan? Go‘yo baland joyda o‘zi uchun qabr o‘yadigan, qoyada o‘ziga maskan qaziydigan odamdek. Mana, Egamiz seni qudratli surgun bilan olib ketadi va seni albatta o‘rab tashlaydi. U seni shiddat bilan aylantirib, to‘pdek keng bir yurtga uloqtiradi; o‘sha yerda sen o‘lasan, va ulug‘vorliging aravalari xo‘jayining uyiga sharmandalik bo‘ladi. Men seni mansabingdan haydab tushiraman, va u seni martabangdan qulatadi.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.

> Va o‘sha kunda shunday bo‘lur: Men O‘z qulim Xilqiyoning o‘g‘li Elyoqimni chaqirurman. Men uni sening xalat-ing bilan kiydirurman, belbog‘ing bilan mustahkamlayman va hokimiyatingni uning qo‘liga topshirurman; u Quddus aholisiga ham, Yahudo xonadoniga ham ota bo‘lur. Dovud xonadonining kalitini uning yelkasiga qo‘yurman; u ochar, va hech kim yopmas; u yopar, va hech kim ochmas.

> And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.

> Men uni mustahkam joyga qoqilgan mix kabi mahkamlayman; va u otasining xonadoni uchun ulug‘vor taxt bo‘ladi. Unga otasining xonadonining butun sharafi, zurriyot va nasl, kichik idishlarning hammasi — piyolalar uchun idishlardan tortib ko‘zalarning barcha idishlarigacha — osib qo‘yiladi. O‘sha kuni, deydi Sarvari Olam, mustahkam joyga qoqilgan mix sug‘urib olinadi, kesib tushiriladi va qulaydi; uning ustidagi yuk esa uzib tashlanadi. Zero, buni Egamiz aytdi. Ishayo 22:15–22.

In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.

Nodon va Laodikiyalik Shebna haydalib chiqariladigan kunda, zafar qozongan jamoatning boshqaruvi Eliakimga beriladi. Masih bir yuz qirq to‘rt mingliklar ma’badini qimmatbaho javohirlarni berkitib qo‘ygan axlat-changdan tozalaganida, U Shebna tomonidan ifodalanganlarni “qoplaydi”, deb ko‘rsatadi. Osmonning derazalari ochilishidan oldin javohirlar axlat-chang bilan qoplangan edi, axlat-chang haydalib tashlangach esa, o‘sha axlat-chang uyat bilan qoplanadi. William Millerning tushi bir yuz qirq to‘rt mingliklarning muhrlanishini ko‘rsatadi.

The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.

Sandiq — Malaxining ombori, Butrusning ruhiy uyi va Butrus qurishni istagan Ilyosning chodiridir. Kir cho‘tkali odam, U qimmatbaho toshlarni sandiqqa tashlaganida, bir yuz qirq to‘rt ming kishining muhrlanishini tasvirlaydi. Malaxiy Xudoning xalqi haqiqatan ham Unga qaytganini isbotlaydigan sinovni aniqlab beradi.

> Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

> Shunda Egamizdan qo‘rqqanlar bir-biri bilan tez-tez so‘zlashdilar; Egamiz quloq soldi va eshitdi, va Egamizdan qo‘rqqanlar hamda Uning nomi haqida o‘ylaganlar uchun Uning huzurida bir xotira kitobi yozildi. Va Sarvari Olam shunday deydi: “Men O‘z javohirlarimni jam qiladigan o‘sha kunda ular Mening bo‘ladilar; va men ularga xizmat qiluvchi o‘z o‘g‘lini ayamaganidek emas, balki ayagandek, Men ham ularni ayayman.” Shunda sizlar qaytib, solih bilan fosiq o‘rtasidagi, Xudoga xizmat qiluvchi bilan Unga xizmat qilmaydigan o‘rtasidagi farqni ajrata olasizlar. Malaki 3:16–18.

Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.

“Qaytish” ushbu parchadagi asosiy so‘zdir, chunki Xudo O‘z xalqini Unga qaytishga chorlaydi; shu bilan birga, U o‘sha xalqni ushrlar va nazrlarni qaytarib berish orqali Uni sinab ko‘rishga da’vat etadi. Yana shunday bir vaqt bo‘ladiki, solihlar “qaytadilar” va shu tariqa ular dono bilan nodon o‘rtasidagi farqni “ajratib biladilar”. Egamizdan qo‘rqqanlar va Uning nomi haqida o‘ylaganlar bir yuz qirq to‘rt mingning nishonasi bo‘lishlari kerak bo‘lgan kishilardir.

The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.

Egamizdan qo‘rqish — birinchi sinovdir; shu bois o‘n oltinchi oyatda: “Shunda Egamizdan qo‘rqqanlar”, deyilganida, bu ibora bashoratli rivoyatga qayta ishora qilmoqda.

> Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.

> Egamiz menga qarshi qattiq bo‘ldi, — deydi Rabbiy. Holbuki sizlar: “Senga qarshi bunchalik nima dedik?” — deysizlar. Sizlar: “Xudoga xizmat qilish behudadir; Uning farmonini saqlaganimizdan va Sarvari Olam Egasi bo‘lgan Rabbiy huzurida qayg‘uli yurganimizdan bizga qanday foyda bor? Endi esa biz mag‘rurlarni baxtli deb ataymiz; ha, yovuzlik qiluvchilar yuksaltiriladi; ha, Xudoni sinovdan o‘tkazuvchilar ham qutqarib qolinar ekan”, — dedingizlar. Malaki 3:13–15.

Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.

Malaki shunday deydi: “endi esa biz mag‘rurlarni baxtli deymiz.” Efrayimning mayxo‘rlari “mag‘rurlik toji” deb ataladi va ular o‘zlarini qiynagan ikki payg‘ambar — Muso va Ilyosni o‘ldi deb o‘ylaganlarida xursand bo‘ladilar. Ular shu qadar xursand edilarki, bir-birlariga sovg‘alar yubordilar.

> 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 11:8–10.

> Va ularning jasadlari buyuk shaharning ko‘chasida yotadi; bu shahar ruhiy ma’noda Sado‘m va Misr deb ataladi; Rabbimiz ham o‘sha yerda xochga mixlangan edi. Va xalqlardan, qabilalardan, tillardan va millatlardan bo‘lganlar ularning jasadlarini uch yarim kun davomida ko‘radilar va ularning jasadlarini qabrga qo‘yilishiga yo‘l qo‘ymaydilar. Yer yuzida yashovchilar esa ular ustidan quvonadilar, shodlik qiladilar va bir-birlariga hadyalar yuboradilar; chunki bu ikki payg‘ambar yer yuzida yashovchilarni azoblagan edilar. Vahiy 11:8–10.

The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.

Mag‘rurlar 2020-yil 18-iyuldan 2023-yilgacha mamnun bo‘ladilar. 2020-yil 18-iyulda xabar “Rabbiy”ga qarshi “qattiq” edi. 2020-yil 18-iyulda biz Xudoga va Uning Kalomiga naqadar dahshatli tarzda qarshi gapirganimizni anglamadik. Hafsalamiz pir bo‘lib, biz “Xudoga xizmat qilish behudadir; Uning amrini tutganimizdan va lashkarlar Rabbiysi huzurida g‘amgin yurishimizdan nima foyda bor?” degan nolada ifodalanganidek, kutish vaqtiga kirdik. Bu Yeremiyoning nolasi bilan paralleldir; u birinchi hafsalasi pir bo‘lishni tasvirlaganida shunday qiladi.

> 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? Jeremiah 15:17, 18.

> Men masxarachilarning yig‘inida o‘tirmadim, na quvondim; Sening qo‘ling tufayli yolg‘iz o‘tirdim, chunki Sen meni g‘azab bilan to‘ldirding. Nega mening og‘rig‘im to‘xtovsiz, yaram esa tuzalmas, shifo topishni rad etuvchi? Sen men uchun butunlay yolg‘onchidek, qurib qoladigan suvlardek bo‘lasanmi? Yeremiyo 15:17, 18.

Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:

So‘zlarimiz 2020-yil 18-iyul haqidagi bashorat bilan qattiq bo‘lgan edi, va biz o‘sha paytda qanchalik og‘ir isyon qilganimizni bilmas edik. Hafsalasi pir bo‘lish paytida kechikish vaqti boshlangan edi; bu orada bir toifa motam tutar, boshqa toifa esa quvonar edi. Ana shu kontekstda Malaki shunday deydi:

> Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

> Shunda Egamizdan qo‘rqqanlar bir-biri bilan tez-tez so‘zlashdilar; va Egamiz quloq solib, buni eshitdi; Egamizdan qo‘rqqanlar va Uning nomi haqida mulohaza qilganlar uchun Uning huzurida bir yodgorlik kitobi yozildi. Va Sarvari Olam deydi: Men O‘z gavharlarimni yig‘adigan o‘sha kunda ular Meniki bo‘ladilar; va men ularga, o‘ziga xizmat qiladigan o‘g‘lini ayamaydigan odamday, rahm-shafqat ko‘rsataman.

> Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

> Shunda sizlar qaytib kelasizlar va solih bilan fosiq o‘rtasidagi, Xudoga xizmat qiluvchi bilan Unga xizmat qilmaydigan o‘rtasidagi farqni ajrata olasizlar. Malaki 3:16–18.

In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.

2024-yilda Egamizdan qo‘rqish sifatida ifodalangan asosiy sinov yetib keldi. O‘sha sinovda ikki toifa namoyon bo‘ldi, va bu ikki toifani tashkil etgan guruh uch yarim kun davomida muntazam zoom uchrashuvlarida tez-tez bir-biri bilan so‘zlashib turdi. Egamiz ularning suhbatlariga quloq soldi. Egamizdan qo‘rqqan toifa Uning nomi haqida mushohada qildi; Palmoni, Yahudo qabilasining Arsloni, Alfa va Omega, Haqiqat, Kalom, Ajoyib Tilshunos, burchak va cho‘qqi toshi, Qo‘zi, Samoviy Oliy Ruhoniy, Ma’bad, Qoya. O‘sha kitobga kirganlar ulug‘vorlik shohligining bayrog‘ini ifodalovchi toj ustidagi javohirlar bo‘lishlari kerak. U o‘sha javohirlarni yig‘ganida, shunda ular qaytib keladilar va solih bilan yovuzni ajratib biladilar. U javohirlarni qutichaga tashlaganida, aynan o‘shanda kim nodon va kim dono ekani ajratib bilinadi.

Malachi records:

Malaki quyidagilarni qayd etadi:

> Return unto me, and I will return unto you,

> Menga qaytinglar, shunda Men ham sizlarga qaytaman,

> But ye said, Wherein shall we return?

> Lekin sizlar dedingizlar: «Biz qaysi jihatda qaytaylik?»

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

> Barcha ushrlarni omborxonaga olib kelinglar, toki Mening uyimda oziq-ovqat bo‘lsin; va shu bilan Meni sinab ko‘ringlar, deydi Sarvari Olam, agar Men sizlar uchun osmon derazalarini ochib, sizlarga sig‘dirib bo‘lmaydigan darajada baraka yog‘dirmasam.

The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.

Ombor — sandiqcha, ushrlar esa dono qizlardir. Ombor — haqiqatning yangi bir qolipiga joylashtirilgan Xudoning Kalomidir. O‘sha sandiqchaga tashlanadigan javohirlar esa Yarim Tun Nidosi xabari bilan bog‘liq haqiqatlardir. Ushrlar, Nehemiyoning poklashida ko‘rsatilganidek, ma’baddagi muayyan bir xonada saqlangan. Sandiqcha va ombor, yoki Butrusning ruhiy uyi, Xudoning ma’badini ifodalaydi, javohirlar esa Taoloning maxfiy maskanida Ilohiyat bilan birlashtirilgan insoniy ma’badlarni ifodalaydi. Insoniy xabarchilarni Ilohiy xabardan ajratib bo‘lmaydi. Javohirlar ham Xudoning xabarchilaridir, ham ular e’lon qiladigan xabarning o‘zidir. Ilhom ko‘pincha xabar bilan xabarchini bir butun holda ko‘rsatadi.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> “Xudo bu davrda O‘z jamoatini, qadimgi Isroilni chaqirganidek, yer yuzida nur bo‘lib turishga chaqirdi. U haqiqatning qudratli yoruvchi qilichi bilan, birinchi, ikkinchi va uchinchi farishtalarning xabarlari orqali, ularni jamoatlardan va dunyodan ajratib, O‘ziga muqaddas yaqinlikka olib kirdi. U ularni O‘z qonunining omonatchilari qildi va shu vaqt uchun bashoratning buyuk haqiqatlarini ularga ishonib topshirdi. Qadimgi Isroilga topshirilgan muqaddas kalomlar kabi, bular ham dunyoga yetkazilishi lozim bo‘lgan muqaddas omonatdir. Vahiy 14 dagi uch farishta Xudoning xabarlaridan chiqqan nurni qabul qiladigan va butun yer yuzi bo‘ylab ogohlantirishni jar solish uchun Uning vakillari sifatida oldinga chiqadigan xalqni ifodalaydi. Masih O‘z izdoshlariga shunday deydi: ‘Sizlar dunyoning nurisizlar.’ Isoni qabul qilgan har bir jon uchun Golgota xochi shunday deydi: ‘Jonning qadriga boqing: “Butun dunyo bo‘ylab borib, Injilni har bir maxluqqa va’z qiling.”’ Hech narsaga bu ishga to‘sqinlik qilishiga yo‘l qo‘yilmasligi kerak. Bu vaqt uchun eng muhim ishdir; u abadiyat qadar keng qamrovli bo‘lishi kerak. Iso inson jonlari uchun Ularning qutqarilishi yo‘lida qilgan qurbonligi orqali namoyon etgan sevgi Uning barcha izdoshlarini harakatga keltiradi.” Testimonies, volume 5, 455.

We will begin to draw together these concepts in the next article.

Keyingi maqolada biz ushbu tushunchalarni o‘zaro bog‘lashni boshlaymiz.

> “During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.

> “Hayotimning so‘nggi ellik yili davomida tajriba orttirish uchun bebaho imkoniyatlarga ega bo‘ldim. Men birinchi, ikkinchi va uchinchi farishtalarning xabarlarida tajribaga ega bo‘ldim. Farishtalar osmonning o‘rtasida uchib borayotgan, dunyoga ogohlantirish xabarini e’lon qilayotgan va bu yer tarixining so‘nggi kunlarida yashayotgan xalq ustiga bevosita taalluqli bo‘lgan xabarga ega sifatida tasvirlangan. Hech kim bu farishtalarning ovozini eshitmaydi, chunki ular osmon koinoti bilan hamohang holda ishlayotgan Xudoning xalqini ifodalovchi ramzdir. Xudoning Ruhi bilan yoritilgan va haqiqat orqali muqaddas qilingan erkaklar va ayollar bu uch xabarni o‘z tartibi bilan e’lon qiladilar.

> “I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.

> “Men ushbu tantanavor ishda o‘z vazifamni bajardim. Mening deyarli butun masihiylik tajribam u bilan chambarchas bog‘lanib ketgan. Hozir hayot bo‘lganlar orasida meniki bilan o‘xshash tajribaga ega bo‘lganlar bor. Ular shu zamon uchun ochilib borayotgan haqiqatni tan oldilar; ular buyuk Yo‘lboshchi, Egamiz lashkarining Sardariga hamqadam bo‘lib bordilar.

> “In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:

> “Xabarlarning e’lon qilinishida bashoratning har bir tafsiloti amalga oshdi. Bu xabarlarni e’lon qilishda qatnashish imtiyoziga ega bo‘lganlar o‘zlari uchun nihoyatda qimmatli bo‘lgan bir tajribani orttirdilar; va endi, biz bu oxirgi kunlarning xatarlari orasida bo‘lganimizda, har tomondan: ‘Mana Masih’, ‘Mana haqiqat’, degan ovozlar eshitilar ekan; ko‘plarning yuki esa bizni jamoatlardan va dunyodan ajratib, dunyoda alohida bir xalq sifatida turishga yetaklagan e’tiqodimizning poydevorini beqaror qilish bo‘lar ekan, Yuhanno kabi bizning guvohligimiz shunday bo‘ladi:”

> “‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’

> “‘Azaldan bor bo‘lgan, biz eshitgan, ko‘zlarimiz bilan ko‘rgan, diqqat bilan kuzatgan va qo‘llarimiz ushlagan Hayot Kalomi haqida; … biz ko‘rgan va eshitgan narsani sizlarga ham e’lon qilamiz, toki sizlar ham biz bilan hamjihatlikka ega bo‘linglar.’”

> “I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.

> “Men ko‘rgan narsalarimga, eshitgan narsalarimga, va Hayot Kalomi haqida qo‘llarim bilan ushlagan narsalarimga guvohlik beraman. Va bu guvohlik Ota va O‘g‘ildan ekanini men bilaman. Biz ko‘rdik va shunga ham guvohlik beramizki, Muqaddas Ruhning qudrati haqiqatning taqdim etilishiga hamroh bo‘lgan, qalam va ovoz orqali ogohlantirgan, hamda xabarlarni o‘z tartibida bergan. Bu ishni inkor etish Muqaddas Ruhni inkor etish bo‘lur edi va bizni imondan chekinib, aldamchi ruhlarga quloq tutganlar safiga qo‘shib qo‘yar edi.”

> “The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.

> “Dushman o‘tmishdagi xabarlarda mujassam bo‘lgan, bizni abadiy haqiqatning yuksak poydevori ustiga qo‘ygan hamda ishni qaror toptirib, unga xususiyat baxsh etgan imonimizning ustunlariga bo‘lgan imonlilarning ishonchini ildizi bilan sug‘urib tashlash uchun hamma narsani ishga soladi. Isroilning Egasi bo‘lgan Xudo O‘z xalqiga yo‘l boshlab keldi va ularga samoviy manbadan kelib chiqqan haqiqatni ochib berdi. Uning ovozi eshitilgan va hanuz eshitilmoqda, shunday deb: Kuchdan kuchga, inoyatdan inoyatga, ulug‘vorlikdan ulug‘vorlikka qarab olg‘a yuring. Ish mustahkamlanib, kengayib bormoqda, chunki Isroilning Egasi bo‘lgan Xudo O‘z xalqining himoyasidir.”

> “Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.

> “Go‘yo barmoq uchlari bilan haqiqatni faqat nazariy jihatdan ushlab turgan, uning tamoyillarini qalbning ichki muqaddas maskaniga olib kirmagan, balki hayotiy haqiqatni tashqi hovlida saqlab kelgan kishilar bu xalqni bugungi holiga keltirgan hamda ularni dunyoda jiddiy, qat’iy, missionerlik ruhidagi xodimlar qilib qaror toptirgan o‘tmish tarixida hech qanday muqaddas narsani ko‘rmaydilar.

> “The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.

> “Bu zamon uchun haqiqat qimmatlidir, biroq qalblari Qoya bo‘lgan Iso Masih ustiga yiqilish orqali sindirilmaganlar, haqiqat nima ekanini na ko‘radilar, na anglaydilar. Ular o‘z tasavvurlariga yoqadigan narsani qabul qiladilar va qo‘yilgan poydevordan boshqa bir poydevor yasashga kirishadilar. Ular o‘zlarining manmanligi va o‘z qadr-qimmatini xushomad qiladilar, go‘yo imonimizning ustunlarini olib tashlashga va ularning o‘rniga o‘zlari o‘ylab topgan ustunlarni qo‘yishga qodirmiz, deb o‘ylaydilar.”

> “This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.

> “Bu vaqt davom etar ekan, shu tarzda davom etadi. Muqaddas Kitobni yaqindan o‘rgangan har bir kishi yer tarixining yakuniy manzaralarida yashayotganlarning tantanali holatini ko‘radi va anglaydi. Ular o‘zlarining nochorligi va zaifligini his etadilar hamda xudojo‘ylikning faqat tashqi shakliga emas, balki Xudo bilan hayotiy bog‘lanishga ega bo‘lishni o‘zlarining birinchi vazifasi qiladilar. Masih ichlarida shakllanib, ulug‘vorlik umidi bo‘lmagunicha, ular osoyishta bo‘lishga jur’at etmaydilar. Nafs o‘ladi; mag‘rurlik qalbdan quvib chiqariladi, va ular Masihning muloyimligi hamda yuvoshligiga ega bo‘ladilar.” Notebook Leaflets, 60, 61.

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