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

Yo‘el Kitobi va Laodikeyadagi Yettinchi kun Adventist Jamoati - Qirq Birinchi Raqam

Number Forty-One

Qirq Birinchi Raqam

Author

Jeff Pippenger

Published

February 5, 2026

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Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.

Levilar 23-bobida bahorgi va kuzgi bayramlar bayon etiladi, va bayramlarning ifodalanishi tuzilishda, shuningdek umumiy tuzilish ichidagi boshlanish va yakun tuzilmalarining mukammal uyg‘unligida ilohiy darajada terandir. Bahorgi bayramlar bilan kuzgi bayramlar o‘zaro muvofiqlashadi. Bu bob qayta-qayta Palmoni — ajoyib Hisoblovchi haqida guvohlik beradi. Bu bob yuz qirq to‘rt ming haqidagi oxirgi zamon xabari bilan mustahkam va hayratlanarli tarzda bog‘lanadi.

The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.

“23” soni kafforatni bildiradi; bu Ilohiyat va insoniyatning birikmasidir. “Leviticus” nomi bir yuz qirq to‘rt mingning ruhoniyligini bildiradi, chunki barcha payg‘ambarlar oxirgi kunlar haqida so‘zlaydi, va oxirgi kunlarning ruhoniylari — Butrus muqaddas ruhoniylik deb ta’riflaganlardir. Butrusning muqaddas ruhoniyligi — Yarim tun nidosi xabarini yuzaga keltiradigan bilimning ortishini tushunadigan donolardir. Nodonlar esa, yoki Doniyor ularni ta’riflaganidek, yovuzlar, bilimning ortishini rad etadilar, va Ho‘sheya bizga shuni bildiradiki, shu sababdan ular ruhoniy sifatida rad etiladilar.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

> Mening xalqim bilim yetishmagani uchun halok bo‘lmoqda; sen bilimni rad etganing uchun, Men ham seni rad etaman, va sen Menga ruhoniy bo‘lmaysan; sen o‘z Xudoyingning qonunini unutganing uchun, Men ham sening farzandlaringni unutaman. Ular ko‘paygan sayin, Menga qarshi gunoh qildilar; shu bois Men ularning shon-shuhratini sharmandalikka aylantiraman. Ho‘sheya 4:6, 7.

The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.

Ishayo yana “shon-shuhrat toji” deb ham ataydigan Efrayimning mayxo‘rlari o‘z shon-shuhratlarining “sharmandalik”ka aylantirilganini ko‘radilar. Ho‘shea keyingi kunlardagi bilimning ortishini rad etuvchilar Laodikiya davridagi Yettinchi kun adventistlari jamoati ekanini aniq ko‘rsatadi, chunki u: “Mening xalqim”, deb yozgan. Uning xalqi ruhoniylikdan rad etiladi, va bu yakuniy, to‘rtinchi avlodda sodir bo‘ladi, chunki U ularning bolalarini unutadi, bolalar esa oxirgi avlodni ifodalaydi.

## At—one—ment

Yarashuv

The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.

“Levilar 23” sarlavhasi “bir yuz qirq to‘rt mingning ruhoniyligining kafforati” degan ma’noni anglatadi. Bu haqiqatni kitobning nomi bilan bob raqami o‘rtasidagi bog‘liqlikning o‘zidan ham chiqarib olish mumkin. Levilar yigirma uchinchi bob murojaat qiladigan kafforat “at-one-ment”, ya’ni birlikka keltirilish ma’nosini anglatadi va Ilohiyat bilan insoniyatning birikishini ifodalaydi. Bu birikish Xudoning Kalomida ko‘plab ramzlar orqali tasvirlangan bo‘lib, ulardan biri shuki, insoniy ma’bad Ilohiy Ma’bad bilan birlashtirilishi kerak.

The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.

Inson ma’badi “23” erkak va “23” ayol xromosomalaridan iborat bir tuzilishga ega. Butrus yuz qirq to‘rt ming kishining ruhoniyligi “ruhoniy uy” ekanini ta’kidlaydi. O‘sha xromosomalar erkak va ayol birlashgani kabi birlashadi; Xudo qo‘shgan narsani inson ayirmasin. Nikoh — at-one-mentning yana bir timsolidir. “23” Levilar kitobi Samoviy Oliy Ruhoniyning ma’badi bilan yuz qirq to‘rt ming kishidan iborat ruhoniylarning ma’badi uyg‘unlashuvini anglatadi.

## Twenty-two Verses

Yigirma ikki oyat

The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.

Levilar 23-bobidagi bahorgi bayramlar bobning dastlabki yigirma ikki oyatida ifodalangan, kuzgi bayramlar esa bobning so‘nggi yigirma ikki oyatida ifodalangan. Oxirgi oyat qirq to‘rtinchi oyatdir; bu 1844 yilning timsolidir, o‘shanda Levilar 23 ning bajo bo‘lishida yettinchi oyning o‘ninchi kunida gunohlar uchun kafforatning antitipik Kuni boshlangan edi. Yigirma uchinchi bob yigirma ikki oyatdan iborat bo‘lgan ikki davrga bo‘lingan; har ikkala yigirma ikki oyatlik davr bayramlar bo‘lgani uchun mantiqan o‘zaro bog‘langan, ammo, shuningdek, bahor orqali ifodalangan Masihning hovli va Muqaddas joydagi xizmati hamda kuz orqali ifodalangan Uning Eng Muqaddas joydagi xizmati bilan mantiqan ajratilgandir.

## 22

22

Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.

Bahorgi hamda kuzgi bayramlarning har ikkalasi ham yigirma ikki oyat bilan ifodalangan bo‘lib, bu oyatlar “22” harfdan iborat ibroniy alifbosining guvohligiga muvofiq keladi. “22” — “220”ning ushridir, “220” esa Ilohiyat va insoniyat birikmasining ramzidir. “220” Yahudoning tarqatib yuborilishiga oid 2 520 yilning ham, Kafforat kunigacha bo‘lgan 2 300 yilning ham boshlanishini ifodalaydi. 2 520 yilning boshlanish nuqtasi miloddan avvalgi 677-yil, 2 300 yilning boshlanish nuqtasi esa miloddan avvalgi 457-yil bo‘lgan; shu tariqa, ikki yuz yigirma yil Xudoning lashkari oyoq osti qilinishi haqidagi bashorat bilan Xudoning muqaddas maskani oyoq osti qilinishi haqidagi bashorat o‘rtasidagi bog‘liqlik sifatida ko‘rsatiladi. Bu bashoratlarning har ikkalasi ham 1844-yil 22-oktabrda, kafforat kunlarining antitipik kelishi bilan yakunlangan.

On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.

O‘sha sanada Masihning insoniy ma’badni Ilohiy ma’bad bilan birlashtirish ishi boshlandi va o‘sha paytda Habakkuk 2:20 hamda Yuhanno 2:20 ikkalasi ham amalga oshdi. Habakkuk Ilohiy Zot o‘sha paytda Eng Muqaddas Joyda ekanini ko‘rsatdi, Yuhanno esa imon orqali o‘sha Eng Muqaddas Joyga kirishi lozim bo‘lgan Milleriy ma’bad qirq olti yillik davrni tamomlaganini qayd etdi; bu davr 1798 yildan 1844 yilgacha Milleriy insoniy ma’badning tiklanishini belgilagan edi. “23” va “23”dan tashkil topgan “46” yillik tarix Uilyam Millerning ishi orqali ifodalangan bo‘lib, u bu tarixning xabarini ilk bor 1831 yilda, King James Muqaddas Kitobi nashr etilganidan “220” yil o‘tib taqdim eta boshladi. 1611 yilda nashr etilgan Ilohiy Kalom “220” yil o‘tib, 1831 yilda insoniy bir xabarchi bilan birlashtirildi. Ham bahorgi, ham kuzgi bayramlar “22” oyat bilan ifodalangan.

Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.

Bir xil mavzudagi ikki satrdan iborat yigirma ikki oyat, bashorat nuqtai nazaridan, dastlabki yigirma ikki oyat keyingi yigirma ikki oyatning ustiga qo‘yilishi kerakligini talab qiladi. Bu ikki satrni shu tarzda moslashtirganingizda, bahorgi bayramlarda ifodalangan hovli va Muqaddas joy xizmatini Masihning Eng Muqaddas joydagi xizmati bilan birlashtirgan bo‘lasiz. Bu bashoratli darajada ikki ma’badning birlashishini ifodalaydi, bu esa Masihning yarashtirish ishini tasvirlaydi.

When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.

Birinchi oyatdan yigirma ikkinchi oyatgacha bo‘lgan oyatlar yigirma uchinchi oyatdan qirq to‘rtinchi oyatgacha bo‘lgan oyatlar bilan uyg‘unlashtirilganda, ibroniy alifbosining yigirma ikki harfi tomonidan shahodat berilgan, shuningdek “22” soni ifodalagan ramziylik hamda muqaddas tarixda o‘sha bayramlarning bajo keltirilishi bilan birga bayramlar ifodalagan ramziylik tomonidan tasdiqlangan bir bashoratli chiziq qaror topadi.

The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.

Bahorgi bayramlarning boshlanishi avvalo yettinchi kun Shabbatini ko‘rsatadi, kuzgi bayramlarning yakuni esa yettinchi yil Shabbatini ko‘rsatadi. Masih, Alfa va Omega sifatida, bir yuz qirq to‘rt ming kishining ruhoniylik qatoridagi “22”ning ikki guvohining boshi va oxiriga Shabbatni joylashtirdi.

The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.

Yettinchi kun Shabbati 1844-yilda antitipik Poklanish kunining boshida berilgan maxsus nur edi, yettinchi yil Shabbatining nuri esa oxiridagi nurdir. Yettinchi kun Shabbati Levilar “23” bobidagi birinchi muqaddas yig‘in ham edi; xuddi shuningdek, yettinchi yil Shabbati ham o‘sha bobdagi oxirgi muqaddas yig‘indir. Shabbat “23” bobda ruhoniyning qatorining alifasi va omegasi hisoblanadi. Birinchi, ya’ni yettinchi kun Shabbati bir yuz qirq to‘rt mingning ruhoniyligining alifasi, oxirgi, ya’ni yettinchi yil Shabbati esa bir yuz qirq to‘rt mingning ruhoniyligining omegasi hisoblanadi.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Xudo bilan muloqotda bo‘ladiganlar Solihlik Quyoshining nurida yuradilar. Ular Xudo oldida o‘z yo‘llarini buzib, o‘z Najotkorlarini sharmanda qilmaydilar. Samoviy nur ularning ustiga porlaydi. Ular bu yer tarixining yakuniga yaqinlashgan sari, Masih haqidagi va Unga oid bashoratlar haqidagi bilimlari nihoyatda ortib boradi. Xudoning nazarida ular cheksiz qadr-qimmatga egadirlar; chunki ular Uning O‘g‘li bilan birlikdadirlar. Ular uchun Xudoning Kalomi benihoya go‘zal va latofatlidir. Ular uning ahamiyatini ko‘radilar. Haqiqat ularga ochib beriladi. Mujassamlanish haqidagi ta’limot mayin bir ziyoga burkanadi. Ular Muqaddas Yozuv barcha sirlarni ochadigan va barcha qiyinchiliklarni hal qiladigan kalit ekanini ko‘radilar. Nurni qabul qilishni va nurda yurishni istamaganlar taqvodorlik sirini tushuna olmaydilar, ammo xochni ko‘tarib, Isoga ergashishdan ikkilanmaganlar Xudoning nurida nurni ko‘radilar.” The Southern Watchman, April 4, 1905.

Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.

Bu yerda, “bu yer tarixining nihoyasiga yaqin,” antitipik Kafforat kunining oxirida, “mujassamlanish ta’limoti” antitipik Kafforat kunining boshida yettinchi kun Shabbat ta’limoti “muloyim” nur bilan o‘ralgan bo‘lgani kabi, shunday bir “muloyim” ziyoga burkangan.

> “Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

> “Iso sandig‘ining qopqog‘ini ko‘tardi, va men O‘n Amr yozilgan tosh lavhalarni ko‘rdim. O‘n ko‘rsatmaning qoq markazida to‘rtinchi amrni ko‘rganimda, uni yumshoq nur halqasi o‘rab turganidan hayratga tushdim. Farishta dedi: ‘U osmonlaru yerni va ulardagi barcha narsalarni yaratgan tirik Xudoni ta’riflaydigan o‘ntadan yagona amrdir. Yerning poydevorlari qo‘yilgan paytda, Shabbatning poydevori ham qo‘yilgan edi.’” Testimonies, 1-jild, 75.

The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.

“Poydevor” bo‘lgan yettinchi kun Shabbati Levitik “23”ni boshlaydi, va bahorgi hamda kuzgi bayramlar orqali ifodalanganidek, yettinchi yil Shabbati ruhoniylarning guvohligini yakunlaydi. Yettiinchi yil Shabbati poydevor ustiga qurilgan ma’badni ifodalaydi. Oxiridagi yettinchi yil Shabbati 2,520 orqali ifodalanadi, xuddi yettinchi kun Shabbati 2,300 orqali ifodalangani kabi. Yettiinchi yil Shabbati “mujassamlanish ta’limoti”ni ifodalaydi. Yettiinchi kun Shabbati Yaratuvchining alomatidir, yettinchi yil Shabbati esa ilohiylikning insoniyat bilan birlashganining alomatidir.

## Aligning the Lines

Chiziqlarni Moslashtirish

When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.

Leviticus yigirma uchinchi bobdagi bahorgi bayramlarni kuzgi bayramlar bilan muvofiqlashtirganimizda, Fisih bayramidan keyingi kuni yetti kunlik Xamirturushsiz non bayrami keladi, va Ilk hosil bayrami esa yetti kunlik Xamirturushsiz non bayrami boshlanganidan keyingi kuni keladi. Uch kun ichida uchta belgi nuqtasi.

The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.

Xamirturushsiz non bayramini tashkil etuvchi yetti kunlik davr muqaddas yig‘in bilan boshlanadi va xuddi shunday yig‘in bilan yakunlanadi. Xamirturushsiz non bayrami boshlanganidan keyingi kuni ilk hosillar bayrami keladi va u bahorgi arpaning ilk hosili nazrini o‘z ichiga oladi. Haftalar bayrami deb ham ataladigan Pentikost ilk hosillar bayramidan ellik kun keyin bo‘ladi; bu esa qirq to‘qqizinchi kunda tugaydigan yetti haftalik davrning boshlanishini belgilaydi, undan keyin esa “ellik” ma’nosini anglatuvchi Pentikost keladi.

Passover begins at even on the fourteenth. Passover is not a holy convocation.

Fisih o‘n to‘rtinchi kuni kechqurun boshlanadi. Fisih muqaddas yig‘in emas.

Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.

So‘ngra o‘n beshinchi kuni yetti kunlik xamirturushsiz non bayrami boshlanadi. Yetti kunlik bayramning birinchi kuni ham, oxirgi kuni ham muqaddas yig‘inlardir.

The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.

Ertasi kuni, o‘n oltinchi kun, ya’ni birinchi hosillar kuni keladi. So‘ng Hosil bayrami bilan belgilangan yetti hafta boshlanadi, va Hosil bayrami bahorgi hamda kuzgi bayramlarda ifodalangan yetti muqaddas yig‘indan biridir. Birinchi hosillar kuni muqaddas yig‘in emas.

Then on the first day of the seventh month the feast of trumpets, is a holy convocation.

So‘ng yettinchi oyning birinchi kunida karnaylar bayrami muqaddas yig‘in bo‘ladi.

The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.

Yettinchi oyning o‘ninchi kunidagi Kafforat kuni muqaddas yig‘indir, ammo bayram emas.

The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.

Chodir bayramining birinchi kuni muqaddas yig‘ilishdir. Yetti kunlik bayramdan keyin chodirlarning sakkizinchi kuni keladi, garchi sakkizinchi kun bayramlar ifodalagan davrlardan tashqarida deb hisoblansa ham. O‘sha sakkizinchi kun muqaddas yig‘ilishdir.

This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.

Bu, bayramlarni boshlab beradigan yettinchi kun Shabbatini ham qo‘shganingizda, yettita muqaddas yig‘inga teng bo‘ladi. Yettita muqaddas yig‘in va yettita bayram — garchi ular muqaddas yig‘inlarga nisbatan boshqacha tarzda mos tushsa ham. Birinchi va oxirgi yo‘lbelgilari Shabbatlardir: avval kun uchun, so‘ng yil uchun. Alfa va omega Shabbatlari orasida aniqlangan bayramlar ichida yettita bayram va beshta muqaddas yig‘in bor. Agar alfa bo‘lgan yettinchi kun Shabbatini va omega bo‘lgan yettinchi yil Shabbatini qo‘shsangiz, sizda yettita muqaddas yig‘in va yettita bayram bo‘ladi. Chodirlar bayramining sakkizinchi kuni bayramlarning bir qismi emasligi tushuniladi va yettining ichidan bo‘lgan sakkizinchining jumboğini yuzaga keltiradi. Men bu yerda ta’kidlayotgan nuqta shuki, Iso Palmoni sifatida “23”-bob ichidagi sonlar xilma-xilligini mutlaqo hayratlanarli tarzda tartibga solgan.

## Spring

Bahor

The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.

Bahoriy bayramlar tarkibida xamirturushsiz nonning yetti kunlik bayram davri mavjud bo‘lib, uning boshida alfa muqaddas yig‘in va oxirida omega muqaddas yig‘in bor. Pentikost bahoriy bayramlardagi uchinchi muqaddas yig‘indir. Pentikost yetti haftalik davrdan keyin keladi; bu davr elliginchi kundagi bayram bilan yakunlanadi. Bahoriy bayramlar to‘rtta bayram kuni va uchta davr bilan belgilanadi. Fisih, xamirturushsiz non, birinchi hosil va Pentikost — to‘rtta bayram kuni; uch davr esa xamirturushsiz nonning yetti kuni, Pentikostning elliginchi kunidan oldingi va uni o‘z ichiga oladigan qirq to‘qqiz kun hamda dastlabki uch kun bo‘lib, ular uch bosqichdan iborat bir davrdir.

The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.

Fisih davridagi birinchi hosil nazri Hosil bayrami kunidagi birinchi hosil nazri bilan mos keladi; Fisihning uch kunlik davridagi arpaning birinchi hosil nazrlari va Hosil bayramida, qirq to‘qqiz, slash— ellik kunlik Hosil mavsumining yakunida, bug‘doyning birinchi hosil nazri.

## Fall

Qulash

The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.

Kuzgi bayramlar hukmga olib boradigan o‘n kunlik davrni boshlab beruvchi ma’lum bir bayram kuni bilan boshlanadi. Hukmdan besh kun o‘tib yetti kunlik bir bayram bo‘ladi; bu yetti kunning birinchi va oxirgi kuni muqaddas yig‘inlar deb belgilangan. O‘n beshinchi kundan yigirma ikkinchi kungacha Chaylalar bayrami nishonlanadi, so‘ng yigirma uchinchi kuni yerning Shabbati qayd etiladi.

When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.

Kuzgi bayramlarni bahorgi bayramlar ustiga qo‘yganimizda, ikkala qator ham yigirma ikki oyat bilan ifodalanganini ko‘ramiz; demak, ular ibroniy alifbosining yigirma ikki harfi bilan ifodalanadi. Bu amalga oshirilganda, birinchi yo‘l-belgi yettinchi kunlik Shabbatning muqaddas yig‘inidir, oxirgi yo‘l-belgi esa yettinchi yillik Shabbatning muqaddas yig‘inidir.

> Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.

> Yettinchi oyining o‘n beshinchi kunida, yurtning hosilini yig‘ib olganingizda, Egamiz uchun yetti kun bayram qilinglar: birinchi kun Shabbat bo‘lsin, sakkizinchi kun ham Shabbat bo‘lsin. Leviticus 23:39.

Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.

Elliginchi yomg‘ir Hosil bayrami edi, keyingi yomg‘ir esa Chodirlar bayramidir. Hosil bayramida Muqaddas Ruhning to‘kilishi bir kun bilan ifodalangan edi, Chodirlar bayrami bilan ifodalangan to‘kilish esa yakun topadigan bir davrdir, so‘ngra undan keyin yetti kundan keyingi sakkizinchi kun bo‘lgan Shabbat keladi. Muqaddas Ruh to‘kilishining so‘nggi namoyon bo‘lishidan keyin keladigan bu Shabbat yerning ming yil davomida osoyishtalik topadigan Shabbati ramzidir.

> “In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.

> “Musibat zamonida biz hammamiz shaharlar va qishloqlardan qochdik, ammo avliyolarning uylariga qilich bilan bostirib kirgan yovuzlar bizni quvib keldilar. Ular bizni o‘ldirish uchun qilich ko‘tardilar, biroq u sinib, somondek ojiz holda yerga tushdi. Shunda biz hammamiz kecha-kunduz najot so‘rab faryod qildik, va bu faryod Xudoning huzuriga ko‘tarildi. Quyosh chiqdi, oy esa to‘xtab qoldi. Irmoqlar oqmay qoldi. Qorong‘i, quyuq bulutlar ko‘tarilib, bir-biriga urildi. Ammo u yerda sobit ulug‘vorlikning bir musaffo maskani bor edi; o‘sha yerdan ko‘p suvlarning shovqinidek Xudoning ovozi keldi va osmon bilan yerni larzaga soldi. Osmon ochilib-yopilar, hammasi to‘lqinlanishda edi. Tog‘lar shamolda tebranayotgan qamishdek silkinib, atrofga g‘adir-budur qoyalarni sochib yubordi. Dengiz qozondek qaynab, quruqlikka toshlar otdi. Xudo Isoning kelish kuni va soatini aytib, O‘z xalqiga abadiy ahdni topshirayotganida, U bir jumla aytdi, so‘ng esa so‘zlar yer yuzi bo‘ylab taralayotgan paytda to‘xtab turdi. Xudoning Isroili ko‘zlarini yuqoriga tikkan holda turar, Yahovaning og‘zidan chiqib, butun yer yuzi bo‘ylab eng qattiq momaqaldiroq gumburlari kabi taralayotgan so‘zlarni tinglar edi. Bu nihoyatda dahshatli va tantanavor edi. Har bir jumlaning oxirida esa avliyolar: “Shon-sharaf! Alleluya!” deb hayqirdilar. Ularning yuzlari Xudoning ulug‘vorligidan yorishib ketgan edi; ular bu ulug‘vorlik bilan porlar edilar, xuddi Muso Sinaydan tushib kelganida uning yuzi porlaganidek. Yovuzlar ulug‘vorlik sababli ularga qaray olmas edilar. Xudoning Shabbatini muqaddas tutib, shu bilan Uni ulug‘laganlar ustiga nihoyasiz baraka e’lon qilinganida esa, maxluq va uning surati ustidan buyuk g‘alaba hayqirig‘i yangradi.”

> “Then commenced the jubilee, when the land should rest.” Early Writings, 34.

> “Shundan so‘ng, yer dam olishi lozim bo‘lgan yubiley boshlandi.” Early Writings, 34.

The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.

Yubiley — yetti yillik yetti davrdan keyingi elliginchi yildir; bu esa Hosil bayramining elliginchi kuniga olib boradigan 49 kundir. Kuzgi bayramlar qatori bahorgi bayramlar bilan birlashtirilganda, Hosil bayramiga olib boradigan 49 kun hosil bo‘ladi; bu esa Chodirlar bayramining yetti kunlik davri boshlanishini belgilaydi. Hosil bayrami va Chodirlar bayrami bir-biriga mos keladi va birgalikda ular yaqin orada chiqadigan yakshanba qonuni bilan boshlanib, sinov muddati yopilguncha, Rabbimiz qaytib kelguncha va shundan so‘ng yer yettinchi yil shanbasi bilan ifodalanganidek orom olguncha davom etadigan keyingi yomg‘ir davrini ko‘rsatadi; bu esa Chodirlar bayramidagi yettiliklarning sakkizinchisidir.

When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.

Yigirma ikki oyatdan iborat har ikkala qatorni birlashtirar ekanmiz, buni bir necha sababga ko‘ra qilamiz. Har ikkala qator ham yigirma ikki oyatdan iborat bo‘lib, yigirma ikki soni 220 ning ushridir; bu esa Ilohiylik va insoniyatning birlashuvining timsolidir.

Both lines represent the Hebrew alphabet of twenty-two letters.

Har ikkala qator ham yigirma ikki harfdan iborat ibroniy alifbosini ifodalaydi.

Both lines represent the feasts.

Har ikkala chiziq ham bayramlarni ifodalaydi.

Both lines represent the two harvest seasons of the year.

Har ikkala chiziq ham yilning ikki hosil mavsumini ifodalaydi.

Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.

Har ikkala chiziq ham Masihning hovli, Muqaddas joy va Eng Muqaddas joydagi xizmatini ifodalaydi. Levilar kitobi ruhoniylarni anglatadi, Iso esa Samoviy Oliy Ruhoniydir. Shu sababli, Levilar kitobining yigirma uchinchi bobi qirq to‘rt oyatiga «satr ustiga satr» metodologiyasini qo‘llashga biz haqlimiz.

Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.

Hosil bayrami masihiylik uchun ilk yomg‘ir bo‘lgan, Chodirlar bayrami esa masihiylik uchun keyingi yomg‘irdir. Shuning uchun biz bahordagi “Hosil bayrami kuni”ni kuzdagi Chodirlar bayramining yetti kuni bilan muvofiqlashtiramiz. Opa Uayt: “Musibat vaqtida biz hammamiz shaharlar va qishloqlardan qochdik”, deb aytganida, u Xudoning xalqi ta’qib tufayli sahroda yashayotgan vaqtni ko‘rsatmoqda. Chodirlar bayrami mavsumida chaylalarda yashash, yer uchun Shabbat yubiley dam olishiga bevosita olib boradigan tarixni timsollaydi.

The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.

Hosil bayrami kuni Chodirlar bayramining yetti kunlik davrining boshlanishini belgilaydi. So‘ng yubiley sakkizinchi kun bilan ifodalanadi, ya’ni Chodirlar bayramining yetti kunidan keyingi kun bilan. Chodirlar bayramidan besh kun oldin Poklanish kuni bo‘lgan. Shunday qilib, Chodirlar bayramining boshlanishini belgilovchi Hosil bayramidan besh kun oldin — hukm belgilanadi. Poklanish kunining hukmidan o‘n kun oldin Karnaylar bayrami bo‘ladi. Chiziqlar birlashtirilganda, Hosil bayrami bilan ifodalangan yakshanba qonunidan besh kun oldin hukm belgilanadi. Undan o‘n kun oldin esa Karnaylar bayrami belgilanadi.

The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.

Masihning suvga cho‘mishi Uning o‘limi, dafn etilishi va tirilishini ifodalagan. Bu uch bosqich Uning Fisihdagi o‘limi, Shabbatdagi dafn etilishi va orom olishi hamda yakshanbadagi tirilishi orqali ifodalanadi. Uning o‘limi, dafn etilishi va tirilishining uch kuni uch bosqichdan iborat bo‘lgan bitta yo‘l-belgisidir. Shuning uchun biz bahor va kuz bayramlari bo‘yicha ikki chiziqning birikishini tirilishdan boshlaymiz. Uchinchi kundagi tirilish qirq to‘qqiz kunlik davrni boshlaydi; bu davr Pentikostga olib boradi, bu esa yakshanba qonunidir. O‘sha qirq to‘qqiz kunlik davrdan oldin xamirturushsiz non bayrami keladi; u birinchi hosil kuni oldidan bir kun avval boshlanadi va o‘sha kundan keyin yana besh kun davom etadi.

From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.

Ilk hosilning tirilishidan Yakshanba qonunigacha qirq toʻqqiz kun bor, Yakshanba qonuni esa elliginchi kundir. Yakshanba qonunidan besh kun oldin hukm tasvirlangan, va oʻsha hukmdan oʻn kun oldin karnaylarning ogohlantirishi belgilangan. Tirilish birinchi yoʻl belgisi hisoblanadi, soʻng besh kundan keyin xamirturushsiz non davri yakunlanadi. Xamirturushsiz non davri tugaganidan oʻttiz kun oʻtgach, karnaylarning ogohlantirishi sodir boʻladi. Oradan oʻn kun oʻtgach, Kafforat kunining hukmi belgilab qoʻyiladi va besh kun oʻtgach Hosil bayramining Yakshanba qonuni yetib keladi.

This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.

Bu, bahorgi va kuzgi bayramlarning satr ustiga satr qoʻllanishida yettita yoʻl belgilarini aniqlaydi: xamirturushsiz nonning boshlanishi, tirilish, xamirturushsiz nonning tugashi, karnaylarning ogohlantirishi, hukm, Pentikost va kechgi yomgʻir. Bu yetti yoʻl belgisi alfa yettinchi kun Shabbati va omega yettinchi yil Shabbati doirasida joylashtirilgan. Ikki Shabbat orasiga joylashtirilgan bu yetti yoʻl belgisi besh kunlik davrni, undan keyin oʻttiz kunlik davrni, oʻn kunlik davrni, besh kunlik davrni va yetti kunlik davrni ajratib koʻrsatadi hamda aniqlaydi.

When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”

So‘ngra Masihning tirilishini moslashtirganimizda, U shogirdlarga qirq kun davomida “yuzma-yuz” ta’lim berganini va shundan keyin osmonga ko‘tarilganini ko‘ramiz. So‘ng shogirdlar o‘n kun davomida yuqori xonada bo‘ldilar. O‘sha o‘n kun Hosil bayrami kunida yakunlandi, bu esa Yakshanba qonunidir. Bu Leviticus “23” orqali ifodalangan ruhoniylar chizig‘iga qirq kunlik davr va o‘n kunlik davrni qo‘shadi.

From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.

Tirilishdan xamirturushsiz non bayramining oxirigacha besh kun bor, so‘ng karnay ogohlantirishigacha o‘ttiz kun, so‘ng Masihning osmonga ko‘tarilishigacha besh kun, so‘ng hukmgacha besh kun, so‘ng Hosil bayramining keyingi yomg‘irning yetti kunigacha besh kun bor.

The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.

Xamirturushsiz nonning yetti kunining boshlanishidan keyingi kun birinchi hosilning tirilishi bilan davom etadi. Tirilish xamirturushsiz nonning yetti kuni ichida sodir bo‘ladi va tirilishdan besh kun o‘tgach, xamirturushsiz non davri yakunlanadi.

Thirty days after the end of unleavened bread the trumpets mark a warning.

Xamirturush tugaganidan o‘ttiz kun o‘tgach, karnaylar ogohlantirishni bildiradi.

Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.

Karnaylarning ogohlantiruvidan besh kun o‘tgach, Masih qirq kun davomida ta’lim berganidan so‘ng osmonga ko‘tarildi. Uning osmonga ko‘tarilishi yuqori xonadagi o‘n kunning boshlanishini belgiladi.

Then five days after His ascension judgment is marked.

So‘ng, Uning osmonga ko‘tarilishidan besh kun o‘tib, hukm belgilandi.

Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.

Besh kundan keyin, Hosil bayramining yakshanba qonuni keyingi yomg‘irning yetti kunlik davrini ochadi.

The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.

Yuz qirq to‘rt ming kishi Qo‘zi qayerga bormasin, Uning ortidan boradiganlardir. Ilyos va Muso 2020-yil 18-iyulda o‘ldirildi. Ular Rabbimiz ham xochga mixlangan joyda o‘ldirildilar. Masihning tirilishi 2023-yil 31-dekabrdagi tirilishni timsolladi. O‘sha sanadan oldin, 2023-yil iyulida, sahroda xamirturushsiz non bilan ifodalangan bir xabarni yangratayotgan ovoz eshitila boshladi. Xamirturush xatoni, riyokorlikni va gunohni ifodalaydi, sahrodan kelgan xabar esa xamirturushsiz edi. 2023-yil 31-dekabrdan yakshanba qonunigacha, Levilar “23” yuz qirq to‘rt ming kishining kafforati uchun bir tuzilmani belgilab berdi. O‘sha tuzilma Millerning tushi, Malaki uch va Vahiy o‘n to‘qqizdagi osmon darchalari bilan uyg‘unlashadi. U milodiy 27-yildan 34-yilgacha bo‘lgan muqaddas haftadagi uchinchi va to‘qqizinchi soatlar bilan ham uyg‘unlashadi.

We will continue these things in the next article.

Bu masalalarni keyingi maqolada davom ettiramiz.

> “‘By knowledge shall the chambers be filled with all precious and pleasant riches.’

> “‘Bilim orqali xonalar har qanday qimmatbaho va yoqimli boyliklar bilan to‘ldiriladi.’”

> “For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

> “Aql va jon uchun ham, tana uchun bo‘lgani kabi, kuch sa’y-harakat orqali orttirilishi Xudoning qonunidir. Rivojlantiradigan narsa mashqdir. Ushbu qonunga muvofiq ravishda, Xudo O‘z Kalomida aqliy va ruhiy kamolot uchun vositalarni taqdim etgan.”

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> «Muqaddas Kitob insonlarga na bu hayot, na kelajak hayot uchun munosib bo‘lishlari uchun tushunishlari zarur bo‘lgan barcha tamoyillarni o‘z ichiga oladi. Va bu tamoyillar hamma tomonidan tushunilishi mumkin. Uning ta’limotini qadrlash ruhiga ega bo‘lgan hech kim Muqaddas Kitobdan birgina parchani o‘qib, undan qandaydir foydali fikr olmasdan qolmaydi. Ammo Muqaddas Kitobning eng qimmatli ta’limoti tasodifiy yoki uzviy bog‘lanmagan o‘rganish orqali qo‘lga kiritilmaydi. Uning buyuk haqiqatlar tizimi shoshqaloq yoki beparvo o‘quvchi anglay oladigan tarzda taqdim etilmagan. Uning ko‘plab xazinalari sirt ostida ancha chuqur yotadi va ularga faqat tirishqoq tadqiqot hamda uzluksiz sa’y-harakat bilan erishish mumkin. Ulkan yaxlitlikni tashkil etuvchi haqiqatlar izlab topilishi va yig‘ib olinishi kerak, “bu yerda ozgina, u yerda ozgina.” Ishayo 28:10.»

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

> “Shunday tarzda tadqiq etilib, bir joyga jamlanganda, ular bir-biriga mukammal darajada mos tushishi ayon bo‘ladi. Har bir Injil boshqalariga qo‘shimcha bo‘ladi, har bir bashorat boshqasining sharhi bo‘ladi, har bir haqiqat esa boshqa bir haqiqatning rivojidir. Yahudiy diniy tuzumining timsollari Injil orqali ravshan qilinadi. Xudoning kalomidagi har bir tamoyil o‘z o‘rniga ega, har bir hodisa esa o‘z ahamiyatiga egadir. Va bu to‘liq tuzilma, ham niyatida, ham ijrosida, o‘z Muallifiga guvohlik beradi. Bunday tuzilmani Cheksiz Zotning ongidan boshqa hech bir aql na tasavvur qila olardi, na yaratib shakllantira olardi.”

> “In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

> “Turli qismlarni tadqiq etib, ularning o‘zaro bog‘liqligini o‘rganishda inson tafakkurining eng yuksak qobiliyatlari nihoyatda faol ishga solinadi. Bunday tadqiqot bilan shug‘ullangan hech kim aqliy quvvatini rivojlantirmasdan qolmaydi.

> “And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

> “Muqaddas Kitobni o‘rganishning aqliy qimmati faqat haqiqatni izlab topish va uni bir butun holga keltirishdangina iborat emas. U, shuningdek, bayon etilgan mavzularni anglab yetish uchun talab etiladigan sa’y-harakatda ham namoyon bo‘ladi. Faqat kundalik, oddiy ishlarga band bo‘lgan aql torayib, zaiflashib boradi. Agar u hech qachon ulug‘ va keng qamrovli haqiqatlarni anglashga safarbar etilmasa, vaqt o‘tishi bilan o‘sish qudratini yo‘qotadi. Bu tanazzuldan saqlovchi vosita va rivojlanishga turtki sifatida Xudoning Kalomini o‘rganishga teng keladigan boshqa hech narsa yo‘q. Aqliy tarbiya vositasi sifatida Muqaddas Kitob har qanday boshqa kitobdan, hatto barcha boshqa kitoblar birgalikda olgandagi ta’siridan ham ko‘ra samaraliroqdir. Undagi mavzularning ulug‘vorligi, ifodalarining salobatli soddaligi, tasvirlarining go‘zalligi fikrlarni boshqa hech narsa qila olmaydigan darajada jonlantiradi va yuksaltiradi. Vahiyning hayratomuz haqiqatlarini anglab yetishga bo‘lgan intilish kabi aqliy qudratni beradigan boshqa hech qanday tadqiqot yo‘q. Shu tariqa Cheksiz Zotning fikrlari bilan aloqaga keltirilgan aql kengaymay va mustahkamlanmay qolmaydi.”

> “And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

> “Muqaddas Kitobning ruhiy tabiatni rivojlantirishdagi qudrati esa bundan ham buyukdir. Xudo bilan muloqot uchun yaratilgan inson faqat shunday muloqotdagina o‘zining haqiqiy hayoti va kamol topishini topa oladi. O‘zining eng yuksak quvonchini Xudoda topish uchun yaratilgan ekan, u yurakning tashnaligini bosadigan, qalbning ochlik va chanqog‘ini qondiradigan narsani boshqa hech narsada topa olmaydi. Xudoning Kalomini samimiy va ta’lim olishga tayyor ruh bilan, undagi haqiqatlarni anglashga intilib o‘rganuvchi kishi uning Muallifi bilan bog‘lanadi; va o‘z tanlovidan boshqa hech narsa uning rivojlanish imkoniyatlariga chegara qo‘ya olmaydi.”

> “In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

> “Uslubi va mavzularining keng qamrovida Muqaddas Kitob har bir aqlni qiziqtiradigan va har bir qalbga ta’sir etadigan narsani o‘z ichiga oladi. Uning sahifalarida eng qadimgi tarix; hayotga eng yaqin tarjimayi hol; davlatni boshqarish, xonadonni tartibga solish uchun zarur bo‘lgan boshqaruv tamoyillari — inson donoligi hech qachon tenglasha olmagan tamoyillar uchraydi. Unda eng teran falsafa, eng shirali va eng yuksak, eng jo‘shqin va eng ta’sirchan she’riyat mujassamdir. Hatto shu jihatdan ko‘rib chiqilganda ham, Muqaddas Kitob bitiklari har qanday inson muallifining asarlaridan qadr-qimmat jihatidan beqiyos darajada ustundir; ammo ulkan markaziy fikr bilan bo‘lgan munosabatida ko‘rilganda, ularning qamrovi behad kengroq, qadr-qimmati esa behad ulug‘roqdir. Bu fikr nurida qaralganda, har bir mavzu yangi ahamiyat kasb etadi. Eng sodda tarzda bayon etilgan haqiqatlarning o‘zida osmon qadar yuksak va abadiyatni qamrab oladigan tamoyillar mujassamdir.”

> “The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.

> “Muqaddas Kitobning markaziy mavzusi, butun kitobdagi boshqa barcha mavzular uyushadigan mavzu — qutqarilish rejasidir, ya’ni inson qalbida Xudoning suratini qayta tiklashdir. Edenda e’lon qilingan hukmdagi umidning ilk ishorasidan tortib, Vahiy kitobidagi o‘sha so‘nggi ulug‘ va’dagacha: ‘Ular Uning yuzini ko‘radilar; va Uning ismi ularning peshonalarida bo‘ladi’ (Vahiy 22:4), Muqaddas Kitobning har bir kitobi va har bir parchasining bosh mazmuni mana shu ajoyib mavzuning ochib berilishidir — insonning yuksaltirilishi — Xudoning qudrati, ‘Rabbimiz Iso Masih orqali bizga g‘alaba beradigan’ qudratdir. 1 Korinfliklarga 15:57.”

> “He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.

> “Bu fikrni anglagan kishi oldida tadqiq etish uchun cheksiz bir maydon ochiladi. U Xudoning kalomi xazinasining butun omborini uning uchun ochib beradigan kalitga egadir.

> “The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.

> “Najot ilmi barcha ilmlarning ilmidir; farishtalar va qulamagan olamlarning barcha aqlli mavjudotlari o‘rganadigan ilm; Rabbimiz va Najotkorimizning diqqat-e’tiborini band etadigan ilm; Cheksiz Zotning ongida asrlar davomida pinhon tutilgan maqsadga kirib boradigan ilm — «abadiy zamonlar davomida sukutda saqlangan» (Rimliklarga 16:25, R.V.); Xudoning najot topganlari tomonidan cheksiz asrlar davomida o‘rganiladigan ilm. Bu inson mashg‘ul bo‘lishi mumkin bo‘lgan eng oliy tadqiqotdir. Hech bir boshqa tadqiqot qila olmaganidek, u aqlni jonlantiradi va ruhni yuksaltiradi.”

> “‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.

> “‘Bilimning afzalligi shundaki, donolik unga ega bo‘lganlarga hayot beradi.’ Iso: ‘Men sizlarga aytayotgan so‘zlar — ruhdir va hayotdir’, dedi. ‘Abadiy hayot esa shudir: ular yagona haqiqiy Xudo bo‘lgan Seni va Sen yuborgan Zotni bilsinlar.’ Voiz 7:12; Yuhanno 6:63; 17:3, R.V.”

> “The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

> “Olamlarni mavjudlikka chorlagan yaratuvchi qudrat Xudoning kalomidadir. Bu kalom kuch ato etadi; u hayotni paydo qiladi. Har bir amr bir va’dadir; iroda tomonidan qabul qilinib, jon ichiga singdirilganda, u O‘zi Cheksiz Zotning hayotini o‘zi bilan birga olib keladi. U tabiatni o‘zgartiradi va jonni Xudoning suratida qaytadan yaratadi.

> “The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.

> Shu tariqa berilgan hayot xuddi shunday tarzda saqlab turiladi. “Inson Xudoning og‘zidan chiqadigan har bir so‘z bilan yashaydi” (Matto 4:4).

> “The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.

> “Aql, ya’ni jon, oziqlanadigan narsa bilan rivojlanadi; va uni nima bilan oziqlantirish belgilanishi o‘zimizga bog‘liqdir. Fikrlarni band etadigan va xarakterni shakllantiradigan mavzularni tanlash har bir kishining o‘z ixtiyoridadir. Muqaddas Yozuvlardan foydalanish imtiyoziga ega bo‘lgan har bir inson haqida Xudo shunday deydi: ‘Qonunimning ulug‘ narsalarini unga yozib berdim’. ‘Menga iltijo qil, Men senga javob beraman va senga o‘zing bilmagan buyuk hamda qudratli narsalarni ko‘rsataman’. Hosea 8:12; Jeremiah 33:3.”

> “With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.

> “Xudoning kalomi qo‘lida bo‘lgan holda, har bir inson, hayotdagi qismati qayerga tushgan bo‘lmasin, o‘zi tanlagan shunday hamrohliqqa ega bo‘lishi mumkin. Uning sahifalarida u inson zotining eng olijanob va eng yaxshilari bilan suhbat qila oladi hamda Abadiy Zot insonlar bilan so‘zlar ekan, Uning ovozini tinglay oladi. U farishtalar ham “qarashni orzu qiladigan” (1 Butrus 1:12) mavzularni o‘rganib, ular ustida tafakkur qilar ekan, farishtalarning hamrohligiga ega bo‘lishi mumkin. U samoviy Ustozning izlaridan borishi va U tog‘da, tekislikda va dengiz bo‘yida ta’lim bergan paytdagidek, Uning so‘zlarini tinglashi mumkin. U bu dunyoda osmon muhitida yashab, yer yuzidagi qayg‘uli va vasvasaga duchor bo‘lgan kishilarga umid haqidagi fikrlarni va muqaddaslikka bo‘lgan intilishlarni ulashishi mumkin; o‘zi esa Ko‘rinmas Zot bilan muloqotga tobora yaqinroq va yanada yaqinroq kirib borib; qadimda Xudo bilan yurgan o‘sha zot singari, abadiy dunyoning ostonasiga tobora yaqinlashib boradi; nihoyat darvozalar ochiladi va u o‘sha yerga kiradi. U o‘zini u yerda begona deb topmaydi. Uni qarshi oladigan ovozlar — muqaddas zotlarning ovozlari bo‘ladi; ular ko‘rinmas holda yerda uning hamrohlari bo‘lgan — bu yerda u ajratishni va sevishni o‘rgangan ovozlardir. Xudoning kalomi orqali osmon bilan muloqotda yashagan kishi, osmon hamrohligi orasida o‘zini uyidagidek his etadi.” Ta’lim, 123–127.

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