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# The Revelation of Jesus Christ - Number One

Iso Masihning Vahiyi — Birinchi Raqam

Seeds of Revelation: Unveiling the Prophetic Tapestry from Parables to the Final Warning

Vahiy urug‘lari: Masallardan Oxirgi Ogohlantirishgacha bo‘lgan Payg‘ambarlik To‘qimasining ochib berilishi

Author

Jeff Pippenger

Published

July 29, 2023

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The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.

Amerika Qo‘shma Shtatlari Muqaddas Kitobda aniq ko‘rsatilgan. Muqaddas Kitobda dunyoning oxirida Amerika Qo‘shma Shtatlarini aniq ko‘rsatadigan bir necha oyatlar bor. Vahiy kitobining o‘n uchinchi bobida Amerika Qo‘shma Shtatlari ikkinchi, ya’ni yerdan chiqadigan ikki shoxli hayvon bo‘lib, butun dunyoga vahshiyning tamg‘asiga ega bo‘lmagan taqdirda oldi-sotdi qilishni taqiqlaydi.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

> Va men yer yuzidan chiqib kelayotgan boshqa bir hayvonni ko‘rdim; uning qo‘zichoqnikiga o‘xshash ikki shoxi bor edi, ammo u ajdaho kabi so‘zlar edi. U birinchi hayvonning butun hokimiyatini uning huzurida amalga oshirar va yer yuzini hamda unda yashovchilarni, o‘lik yarasi tuzalgan o‘sha birinchi hayvonga sajda qilishga majbur etar edi. U ulkan mo‘jizalar ko‘rsatar, hatto odamlar ko‘z o‘ngida osmondan yerga olov tushirar edi. U hayvon huzurida ko‘rsatishga vakolat berilgan o‘sha mo‘jizalar orqali yer yuzida yashovchilarni aldar, va yer yuzida yashovchilarga qilichdan yara olib tirik qolgan hayvon uchun bir surat yasashni aytar edi. Unga hayvon suratiga jon bag‘ishlash qudrati berilgan edi, toki hayvonning surati ham gapirsin va hayvonning suratiga sajda qilmaydiganlarning barchasi o‘ldirilsin. U hammaga — kichik va ulug‘larga, boy va kambag‘allarga, erkin va qul bo‘lganlarga — o‘ng qo‘llariga yoki peshonalariga tamg‘a olishni majbur qilar edi. Va hech kim hayvonning tamg‘asi, yoki uning nomi, yoxud uning nomining soniga ega bo‘lmasa, na sotib ola, na sota olar edi.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Mana hikmat. Aql-idrokka ega bo‘lgan kishi mahluqning sonini hisoblasin, chunki bu insonning sonidir; va uning soni olti yuz oltmish olti. Vahiy 13:11–18.

There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.

Ushbu parchada ikki shoxli yer maxluqiga oid yettita asosiy bashoratli xususiyat mavjud. U o‘zidan oldin bo‘lgan maxluqning hokimiyatini amalga oshiradi; u butun dunyodagilarni o‘zidan oldin bo‘lgan maxluqqa sajda qilishga majbur etadi; u barcha odamlar ko‘radigan buyuk mo‘jizalar ko‘rsatadi; u butun dunyoni aldaydi va dunyoga o‘zidan oldin bo‘lgan maxluqning tasvirini yasashni buyuradi; u maxluqning tasviriga hayot bag‘ishlaydi va u gapiradi; u o‘lim jazosi tahdidi bilan butun dunyoni maxluqning tasviriga sajda qilishga majbur etadi; va u butun dunyoni peshonaga yoki qo‘lga tamg‘ani olishga majbur etadi hamda maxluqning tamg‘asi, nomi yoki soniga ega bo‘lmaganlarga nisbatan oldi-sotdini taqiqlaydi.

The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.

O‘n birinchi oyatda “yerdan chiqib keladigan” mahluq tomonidan amalga oshiriladigan aldov ishi shu qadar chalg‘ituvchi va qudratliki, u “yer yuzida yashovchilarni aldaydi.” Butun dunyo Qo‘shma Shtatlar tomonidan aldanadi. Ya’ni, Xudoning jamoatini istisno qilganda, butun dunyo masihga qarshi bo‘lgan kishining tamg‘asini qabul qilishga aldanadi. Bu butun dunyo miqyosidagi aldovdan oldin keladigan bashoratli voqealar allaqachon boshlanib bo‘lgan.

There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.

Muqaddas Kitobda shunday voqealar borki, ularni ko‘pchilik, hech bo‘lmasa yuzaki darajada bo‘lsa ham, biladi. Ko‘pchilik Muso bilan Fir’avn, Doniyor bilan Navuxadnazar yoki Iso bilan Pilat o‘rtasidagi qarama-qarshiliklar haqida eshitgan. Odamlar bu Muqaddas Kitob voqealarini turli darajadagi tushuncha bilan biladilar, biroq Muqaddas Kitobdagi bashoratlar shohlar va saltanatlarni bevosita hamda nihoyatda aniq tarzda ko‘rsatib berishini har doim ham anglab yetmaydilar. Muso, Doniyor va Masih bilan bog‘liq holda aynan shunday bo‘lgan. Misr, Bobil va Rimning barchasi o‘z saltanatlariga oid bashoratlar tarixda amalga oshishidan oldin Muqaddas Kitob bashoratida aniq ko‘rsatib qo‘yilgan edi. Xudo hech qachon o‘zgarmaydi.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.

> Chunki Men — Egaman, Men o‘zgarmayman; shu bois sizlar, Yoqub o‘g‘illari, halok bo‘lib ketmadingizlar. Malaki 3:6.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Iso Masih kecha ham, bugun ham, abadgacha ham O‘shandir. Ibroniylarga 13:8.

The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.

Xudoning hech qachon o‘zgarmasligi haqidagi haqiqat Vahiy kitobining o‘n uchinchi bobidagi ikki shoxli yer hayvoni haqidagi mulohazamizga ayrim sodda mantiqiy xulosalarni tatbiq etishimizga imkon beradi. Xudoning jamoati bilan o‘zaro munosabatga kirishib, uni ta’qib qilgan Misr, Bobil va Rim shohliklarini Xudo bashoratlarda bevosita aniqlab berganini bilganimiz uchun, Vahiy kitobining o‘n uchinchi bobidagi yer hayvoni to‘g‘risida ham ayrim haqiqatlarni belgilashimiz mumkin. Yer hayvoni ham, Misr, Bobil va Rim singari, o‘sha xalq haqidagi bashorat bajo bo‘ladigan tarixdan avval, Muqaddas Kitob bashoratida bevosita aniqlab beriladi. Men bu haqiqatni juda sodda, ammo muhim bir Muqaddas Kitob qoidasiga asoslanib belgilashimiz mumkinligini aytaman. Bu qoida haqiqat ikki kishining guvohligi asosida tasdiqlanishini bildiradi.

> At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.

> O‘limga loyiq bo‘lgan kishi ikki yoki uch guvohning og‘zi bilan o‘ldirilsin; bir guvohning og‘zi bilan esa u o‘ldirilmasin. Qonunlar kitobi 17:6.

> One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.

> Bir guvoh biror kishiga qarshi uning biron nohaqligi uchun, yoxud biror gunohi uchun, u qilgan qanday gunoh bo‘lmasin, guvohlik bermasin; ish ikki guvohning og‘zi bilan yoki uch guvohning og‘zi bilan mustahkam bo‘lsin. Qonunlar takrori 19:15.

> This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

> Men sizning oldingizga uchinchi marta kelmoqdaman. Har bir so‘z ikki yoki uch guvohning og‘zi bilan tasdiqlansin. 2 Korinfliklarga 13:1.

> Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.

> Oqsoqolga qarshi bo‘lgan ayblovni ikki yoki uch guvoh oldida bo‘lmasa, qabul qilma. 1 Timo‘tiyga 5:19.

Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.

Muqaddas Kitob bashorati Xudo Misrning isyonkor Fir’avni bilan muomala qilganida qadimgi Misrning halokatini oldindan bildirgan edi. Muqaddas Kitob bashorati qadimgi Bobilning yuksalishi va qulashini ham oldindan bildirgan, shu bilan birga Bobilning isyonkor shohlari bilan ham muomala qilgan edi. Muqaddas Kitob bashorati butparast Rim imperiyasining yuksalishi va qulashini oldindan bildirgan hamda Rimning buzuq vakillarini fosh etib, ular bilan muomala qilgan. Xudoning hech qachon o‘zgarmaydigan fe’l-atvoridagi izchillik shuni ko‘rsatadiki, Muqaddas Kitob bashoratida zikr etilgan eng muhim shohlik — Vahiy kitobining o‘n uchinchi bobidagi yer hayvoni — albatta Muqaddas Kitob bashorati orqali aniqlanadi.

When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.

Vahiy kitobining o‘n uchinchi bobiдаги yer-hayvon haqidagi bashorat bajo bo‘lganda, Xudoning jamoati Muso, Doniyor va Masih orqali bashoratan tasvirlanganidek, yer-hayvonning siyosiy va diniy rahbariyati bilan qarama-qarshilikka kirishadi. Dunyoning oxirida Qo‘shma Shtatlarning bashoriy vazifasi Muqaddas Kitob bashoratining asosiy mavzularidan biridir. Biz Qo‘shma Shtatlarning Muqaddas Kitob bashoratidagi rolini aniqlab beradigan Muqaddas Kitobdagi ma’lumotlarni bayon qilar ekanmiz, Muqaddas Kitobning o‘zida topiladigan qoidalardan foydalanamiz, chunki Xudoning Kalomi insoniy ta’rifga muhtoj emas. Qadimgi Isroilga marosim qoidalari, sog‘liq qoidalari, o‘nta axloqiy qoida, dehqonchilikka oid qoidalar va yana ko‘plab qoidalar berilgan edi. Xudo tartiblidir.

> Let all things be done decently and in order. 1 Corinthians 14:40.

> Hamma narsa munosib ravishda va tartib bilan ado etilsin. 1 Korinfliklarga 14:40.

The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?

Muqaddas Kitobdagi qaydlar shuni ko‘rsatadigan hech qanday dalil bermaydiki, go‘yo biror kishi Xudo tomonidan berilgan qoidalarni shunchaki e’tiborsiz qoldirish orqali baraka topishi mumkin. Bashoratni o‘rganish maqsadida Muqaddas Kitobning o‘zida va u orqali belgilab qo‘yilgan bashoratni talqin qilish qoidalarini e’tiborsiz qoldirsa, kim baraka topishini kutishi mumkin?

> Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.

> Kelinglar endi, va birgalikda mulohaza qilaylik, deydi Egamiz: gunohlaringiz qirmiziday bo‘lsa ham, qorday oppoq bo‘ladi; ular al rangiday qizil bo‘lsa ham, junday bo‘ladi. Ishayo 1:18.

As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.

Muqaddas Kitobdagi qoidalarni qo‘llar ekanmiz, bu qoidalar haqiqiymi yoki soxtami, buni belgilash va tasdiqlashga Muqaddas Kitobning o‘ziga yo‘l qo‘yamiz. Xudoning turli qoidalarining barchasida bo‘lgani kabi, bu qoidalarning ham doimo shaytoniy soxtasi mavjud. Shuning uchun, biror haqiqatni aniqlash uchun biror qoida qo‘llanilganda, aniqlangan haqiqat ham, qo‘llanilgan qoida ham sinovdan o‘tkazilishi zarur.

> Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.

> Seviklilar, har bir ruhga ishonmanglar, balki ruhlarni sinab ko‘ringlar — ular Xudodandir yoki yo‘qmi; chunki ko‘p soxta payg‘ambarlar dunyoga chiqib ketganlar. 1 Yuhanno 4:1.

Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.

Ushbu tadqiqotda Qo‘shma Shtatlarning bashoratdagi rolini aniqlashdan tashqari, yana bir maqsad — Iso aynan shu avlodgacha Vahiy kitobida yashirib kelgan maxfiy xabarni aniqlashdir.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Maxfiy narsalar Egangiz — Xudoyimizgadir; ammo oshkor qilingan narsalar esa bizga va farzandlarimizgadir, toki biz ushbu qonunning barcha so‘zlarini bajo keltiraylik. Qonunlar 29:29.

God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.

Xudoning ochib berilgan bashoratli sirlaridan maqsad — bu sirni qabul qilganlarga Uning qonunini saqlash imkonini berishdir. Insonlar Uning qonunini faqat u yuraklariga yozilgan taqdirdagina saqlay oladilar. Vahiy kitobida muhri ochilayotgan sir Muqaddas Ruhning Xudoning qonunini bizning ichki a’zolarimiz va yuraklarimizga yozish jarayonining bir qismidir. Xudoning xalqiga ochib berilgan sir, qachon va agar imon bilan qabul qilinsa, yangi ahdni qaror toptiradi.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.

> Mana, shunday kunlar keladiki, deydi Egamiz, Men Isroil xonadoni bilan va Yahudo xonadoni bilan yangi ahd tuzaman; u Men ularning otalari bilan Misr yurtidan olib chiqish uchun qo‘llaridan tutgan kunimda tuzgan ahdga o‘xshamagan bo‘ladi; o‘sha ahdimni ular buzdilar, holbuki Men ularga er bo‘lgan edim, deydi Egamiz. Ammo Men Isroil xonadoni bilan tuzadigan ahd mana shudir: o‘sha kunlardan keyin, deydi Egamiz, Men O‘z qonunimni ularning ich-ichiga joylayman va uni yuraklariga yozaman; Men ularga Xudo bo‘laman, ular esa Mening xalqim bo‘ladilar. Yeremiyo 31:31–33.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Bu yer tarixining oxirgi kunlarida, Xudoning O‘z amrlarini tutuvchi xalqi bilan bo‘lgan ahdi yangilanmog‘i lozim.” Review and Herald, 1914-yil 26-fevral.

Revelation 1:1–3 The Final Warning Message:

Vahiy 1:1–3 So‘nggi ogohlantirish xabari:

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Iso Masihning vahiyi bo‘lib, Xudo uni O‘z qullariga tez orada yuz berishi kerak bo‘lgan narsalarni ko‘rsatish uchun Unga berdi; va U uni O‘z farishtasi orqali O‘z quli Yuhannoga yuborib ma’lum qildi. U Xudoning kalomi, Iso Masihning shahodatnomasi va o‘zi ko‘rgan barcha narsalar haqida guvohlik berdi. Ushbu bashorat so‘zlarini o‘qiydigan kishi, uni eshitadiganlar va unda yozilganlarga rioya qiladiganlar baxtlidir; chunki vaqt yaqindir. Vahiy 1:1–3.

The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”

Vahiy kitobining birinchi bobidagi dastlabki uch oyat “Iso Masihning Vahiyi” insoniyat uchun yakuniy xabar ekanini ko‘rsatadi. Bu, shubhasiz, xabardir, chunki “Iso Masihning Vahiyi” Samoviy Otadan Unga Uning qullariga “tez orada yuz berishi lozim bo‘lgan” narsalarni ko‘rsatish uchun berilgan.

We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.

Bizdan “Muqaddas Ruh ham bashorat berilishida”, ham “tasvirlangan voqealarda” ishlarni shunday shakllantirganini e’tiborga olish talab etiladi.

> “The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Muqaddas Ruh ishlarni shunday yo‘sinda shakllantirganki — ham bashoratning berilishida, ham unda tasvirlangan voqealarda — bundan maqsad insoniy vosita ko‘zdan chetda tutilsin, Masihda yashirinsin, osmonning Rabbiy Xudosi va Uning qonuni esa ulug‘lansin, degan ta’limni berishdir. Doniyor kitobini o‘qing. Unda tasvirlangan shohliklar tarixini nuqta-ba-nuqta yodga oling.” Testimonies to Ministers, 112.

The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”

Vahiy kitobining birinchi bobidagi dastlabki uch oyatda “tasvirlangan voqealar”, shuningdek “vahiy berilishi” Xudoning odamlarga qanday qilib bosqichma-bosqich tarzda xabar yetkazishini aniq ko‘rsatib beradi, hamda yetkazilgan bu xabarning “Iso Masihning Vahiyi” deb atalishini ham bildiradi.

Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.

Shundan so‘ng Iso Masih Xudodan qabul qilgan xabar bilan ikki ishni qildi. U xabarni O‘z farishtasi orqali yubordi va, shuningdek, o‘sha farishta orqali O‘z xabarini ramziy belgilar bilan ifodaladi. Keyin uning farishtasi xabarni uni yozib olgan Yuhanno payg‘ambarga olib bordi va uni siz bilan biz uchun jamoatlarga yubordi. Dastlabki uch oyat “Muqaddas Ruh” tomonidan shunday “shakllantirilgan” ediki, bunda ham “xabar”, ham xabarni yetkazishda ishtirok etgan “aloqa jarayoni” alohida ta’kidlangan.

The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.

Biz ko‘rib chiqayotgan uch oyat insoniyatga yo‘llangan yakuniy xabarni taqdim etadi, ammo bu shunchaki yakuniy xabar emas — bundan ham muhimrog‘i, bu uch oyat yer sayyorasiga qaratilgan yakuniy “ogohlantirish” xabarini ifodalaydi. Xabarning “ogohlantirish” xususiyati, unda “unda yozilgan narsalarni” o‘qigan, eshitgan va saqlaganlari uchun ayrim kishilar toifasi “baxtlidir” deb ta’riflanganda aniqlanadi. “Iso Masihning Vahiyi” sifatida ifodalangan ogohlantirishni na o‘qiydigan, na eshitadigan kishilar toifasi ham bor. Ularning barakali bo‘lishi mumkin emas. Ravshanki, agar yozilgan narsalarni o‘qish, eshitish va saqlash uchun barakali bo‘lgan bir toifa mavjud bo‘lsa, unda barakali bo‘lmagan bir toifa ham mavjuddir. Biror kishi Iso Masih Vahiyining xabarini o‘qiydimi, eshitadimi va saqlaydimi? Agar shunday bo‘lsa, u barakali bo‘ladi; aks holda, u la’natlangan bo‘ladi.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.

> “Payg‘ambar shunday deydi: ‘O‘qiydigan baxtlidir’ — o‘qimaydiganlar ham bor; baraka ular uchun emas. ‘Va eshitadiganlar’ — shuningdek, bashoratlar haqida hech narsa eshitishni rad etadiganlar ham bor; baraka bu toifa uchun emas. ‘Va unda yozilgan narsalarni tutadiganlar’ — ko‘plar Vahiy kitobida bayon etilgan ogohlantirishlar va ko‘rsatmalarga quloq solishni rad etadilar; ulardan hech biri va’da qilingan barakani da’vo qila olmaydi. Bashorat mavzularini masxara qiladigan va bu yerda tantanavor tarzda berilgan timsollar ustidan kuladiganlarning barchasi, o‘z hayotlarini isloh qilishni va Inson O‘g‘lining kelishiga tayyorlanishni rad etadiganlarning barchasi, barakadan mahrum bo‘ladilar.” The Great Controversy, 341.

The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.

Uchinchi oyatdagi “vaqt yaqin” ifodasi tarixda oxirgi ogohlantirish xabari yetib keladigan muayyan bir vaqt borligini ko‘rsatadi. “Vaqt”,—(muayyan bir vaqt) “yaqin.” Muayyan bir vaqt yetib kelish arafasidadir, chunki u yaqin; Xudoning xalqi esa (Yuhanno timsolida ifodalangan holda) “vaqt” yetib kelishidan oldin xabarni tushunadi. Yuhanno Vahiy kitobini birinchi asrning oxirlarida yozgan, biroq bu oyatlar 100-yildan ancha keyin, tarixda yakuniy ogohlantirish xabari e’lon qilinadigan bir nuqta bo‘lishini ko‘rsatadi. O‘sha “vaqt” “yaqin” bo‘lganida, “tez orada yuz berishi lozim bo‘lgan narsalar”ni ko‘rsatib beradigan xabar Xudoning qullariga ochib beriladi.

In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.

Ushbu maqolalar turkumida keltiradigan Injil oyatlarining sharhini tasdiqlash uchun muqaddas Kitob va Ellen Uaytning yozuvlari asosiy hokimiyat manbai sifatida qo‘llaniladi.

We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.

Shuningdek, biz William Miller tomonidan jamlangan bashoratli talqin qoidalariga va Prophetic Keys nomli to‘plamda belgilangan qoidalarga murojaat qilamiz. Biz, shuningdek, Habakkuk’s Tables deb ataluvchi bashoratli tadqiqotdan ham foydalanamiz.

We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.

Biz qo‘llaydigan har bir qoidani ta’riflab berishni maqsad qilmaymiz. Qisqalik uchun, ushbu qoidaning yanada batafsil isbotini o‘qishni istovchilar uchun shunchaki Prophetic Keys to‘plamiga murojaat qilamiz. Habakkuk’s Tables turkumi bilan esa, biz qisqacha to‘xtalib o‘tadigan ayrim mavzular yanada chuqurroq yoritilgan taqdimotlarni ko‘rsatib o‘tishni maqsad qilamiz.

As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.

Vahiy kitobini o‘rganish jarayonida biz jamoatchilikning munosabatini rag‘batlantiramiz, biroq faqat davom etayotgan tadqiqotga hissa qo‘shadigan fikr-mulohazalargagina javob beramiz. Muhokamamiz doirasi hozirgi taqdimotlar turkumini, biz qo‘llaydigan bashoratga oid qoidalarni hamda Habakkukning Jadvallarida topiladigan ma’lumotlarni qamrab oladi.

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Iso Masihning Vahiysi — buni Xudo Oʻz qullariga tez orada yuz berishi lozim boʻlgan narsalarni koʻrsatish uchun Unga berdi; va U buni Oʻz farishtasi orqali Oʻz quli Yuhannoga yuborib bildirdi. U Xudoning kalomi, Iso Masihning shahodatnomasi va oʻzi koʻrgan barcha narsalar haqida guvohlik berdi. Ushbu bashoratning soʻzlarini oʻqiydigan kishi va uni eshitib, unda yozilganlarni saqlaydiganlar baxtlidir; chunki vaqt yaqin. Vahiy 1:1–3.

The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.

“Signified” deb tarjima qilingan yunoncha so‘z “ko‘rsatmoq” ma’nosini anglatadi. U xabarni “O‘zining” farishtasi orqali yubordi va uni “O‘zining” farishtasi orqali ko‘rsatdi. “O‘zining” farishtasi — Jabroildir.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> Farishtaning: “Men Xudoning huzurida turuvchi Jabroilman”, degan so‘zlari uning samoviy saroylarda yuksak sharafli mavqega ega ekanini ko‘rsatadi. U Doniyor huzuriga xabar bilan kelganida shunday degan edi: “Bu ishlarda menga madad beruvchi hech kim yo‘q, faqat sizning Amirzodangiz Mikoil [Masih] bordir.” Doniyor 10:21. Najotkor Vahiy kitobida Jabroil haqida shunday deydi: “U buni O‘z farishtasi orqali O‘z quli Yuhannoga yuborib ayon qildi.” Vahiy 1:1. — Asrlar orzusi, 99.

The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.

Jabroil farishta xabar bilan yuboriladi va Jabroil farishtaning o‘zi ham shu xabarni ifodalaydi. Insoniyat tarixda yakuniy ogohlantirish xabari e’lon qilinishi uchun “vaqt yaqin” bo‘lgan nuqtaga yetib kelganida, o‘sha yakuniy xabar bir farishta orqali ifodalanadi. Vahiy kitobida “xabarlar” ko‘pincha farishtalar sifatida ifodalanadi, va albatta, Vahiyda “farishta” deb tarjima qilingan yunoncha so‘z “xabarchi” degan ma’noni anglatadi.

Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.

Tarix davomida kelgan Xudoning haqiqatiga oid har bir vahiy, shubhasiz, Iso Masihning vahiysidir, biroq Vahiy kitobining birinchi bobidagi Iso Masihning Vahiyi insoniyat uchun so‘nggi ogohlantirishdir va u “vaqt” sifatida tasvirlangan muayyan bir lahzada sodir bo‘ladi. Vahiy kitobida Yuhanno “vaqt yaqin” deb ta’kidlaydigan yana bir boshqa parcha ham bor. O‘sha boshqa parcha men birinchi uch oyat haqida ilgari surgan dastlabki da’volarni sinab ko‘rish uchun ikkinchi guvohlikni taqdim etadi.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Va u menga dedi: “Bu so‘zlar ishonchli va haqiqatdir; muqaddas payg‘ambarlarning Rabbiy Xudosi O‘z farishtasini O‘z qullariga tez orada yuz berishi lozim bo‘lgan narsalarni ko‘rsatish uchun yubordi. Mana, Men tez kelaman; bu kitobdagi bashorat so‘zlarini saqlovchi baxtlidir.”

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

> Men, Yuhanno, bu narsalarni ko‘rdim va eshitdim. Eshitib ko‘rganimdan so‘ng, menga bu narsalarni ko‘rsatgan farishtaning oyoqlari oldida sajda qilish uchun yiqildim.

> Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> So‘ng u menga dedi: «Bunday qilma, chunki men sening hamxizmatingman, payg‘ambar bo‘lgan birodarlaringning ham, va ushbu kitobning so‘zlarini saqlovchilarning ham hamxizmatiman. Xudoga sajda qil».

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:6–11.

> U menga dedi: “Bu kitobdagi bashorat so‘zlarini muhrlama, chunki vaqt yaqindir. Nohaq bo‘lgan yana nohaq bo‘lib qolsin; nopok bo‘lgan yana nopok bo‘lib qolsin; solih bo‘lgan yana solih bo‘lib qolsin; muqaddas bo‘lgan yana muqaddas bo‘lib qolsin.” Vahiy 22:6–11.

At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”

Vahiy kitobining oxirida biz Vahiyning boshida bo‘lgan ayni shu mavzuni topamiz. Aloqa jarayoni va xabar yana bir bor tilga olinadi: “Rabbiy Xudo” “o‘z xizmatkorlariga tez orada yuz berishi kerak bo‘lgan narsalarni ko‘rsatish uchun farishtasini yubordi.” Va xizmatkorlarga “tez orada yuz berishi kerak bo‘lgan narsalar”ni aniqlab beruvchi xabar ko‘rsatilishi bilanoq, Masih O‘zi tez orada kelishini e’lon qiladi. Bu Masihning ikkinchi kelishidan oldin boradigan xabardir, va shuning uchun u yakuniy ogohlantirish xabaridir — aynan o‘sha, birinchi bobning birinchi oyatida “Iso Masihning Vahiyi” sifatida ifodalangan xabarning o‘zidir. Vahiyning dastlabki uch oyatida va’da qilingan baraka “ushbu kitobdagi bashorat so‘zlarini saqlovchi baxtlidir” degan bayon bilan yana takrorlanadi.

In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.

Bu oyatlarda biz birinchi bobda bayon etilgan aloqa jarayonining kengaytirilganini ko‘ramiz; chunki Jabroil xabarni Yuhannoga yetkazganidan so‘ng, Yuhanno bu xabardan shu qadar hayrat va larzaga tushadiki, u Jabroilga sajda qilishga urinadi. Shunda Jabroil Yuhannoning bu noto‘g‘ri tushunchasidan foydalanib, samoviy farishtalar, yerdagi payg‘ambarlar va xabarning so‘zlariga rioya qiladiganlarning barchasi Yaratguvchi-Xudoga sajda qilishi lozim bo‘lgan, Xudoning yaratig‘iga emas, “hamxizmatlar” ekanini ko‘rsatadi.

These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that he “that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.

Bu oyatlar birinchi bobda ko‘rib chiqayotganimizning ayni o‘sha voqealari va xabarini tasvirlamoqda. Ular Xudoning qullariga tez orada nima sodir bo‘lishi kerakligini ko‘rsatadigan sodiq va haqiqiy so‘zlarni takrorlamoqda. Xabar yana bir bor Xudo bilan Uning qullari o‘rtasidagi aloqa jarayoni kontekstida berilgan. Yigirma ikkinchi bobda biz bu xabarning yakuniy ogohlantirish xabari ekaniga yana ko‘proq dalil topamiz, chunki “yaqin” bo‘lgan “vaqt” insoniy sinov muddati yopilishidan darhol oldin sodir bo‘ladigan narsa sifatida ko‘rsatilgan; zero, “adolatsiz bo‘lgan yana adolatsiz bo‘lib qolsin; iflos bo‘lgan yana iflos bo‘lib qolsin; solih bo‘lgan yana solih bo‘lib qolsin; muqaddas bo‘lgan yana muqaddas bo‘lib qolsin”, degan e’lon sinov muddatining yopilishini bildiradi hamda yetti oxirgi baloning boshlanishini belgilaydi; ular esa, o‘z navbatida, Masihning Ikkinchi Kelishi bilan yakun topadi.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘O‘sha vaqtda xalqing farzandlari uchun turadigan ulug‘ Shahzoda — Mixoil o‘rnidan turadi; va o‘sha vaqtgacha xalq bo‘lganidan beri hech qachon bo‘lmagan darajadagi musibatli bir vaqt bo‘ladi; va o‘sha vaqtda kitobda yozilgan deb topilgan har bir kishi — sening xalqing — qutqariladi.’ Doniyor 12:1.”

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> “Uchinchi farishtaning xabari yakun topganda, endi rahm-shafqat yer yuzining aybdor aholisi uchun iltijo qilmaydi. Xudoning xalqi o‘z ishini ado etgan bo‘ladi. Ular ‘kechki yomg‘ir’ni, ‘Rabbiyning huzuridan keladigan yangilanish’ni qabul qilgan bo‘ladilar va o‘z oldilaridagi sinovli soatga tayyor bo‘ladilar. Farishtalar osmonda u yoqdan bu yoqqa shoshilib yuradilar. Yerdan qaytayotgan bir farishta o‘z ishining tugaganini e’lon qiladi; so‘nggi sinov dunyo ustiga keltirilgan bo‘ladi, va ilohiy amrlarga sodiq ekanliklarini isbotlaganlarning barchasi ‘tirik Xudoning muhr’i’ni qabul qilgan bo‘ladilar. Shundan so‘ng Iso yuqoridagi muqaddas maskanda O‘z shafoatini to‘xtatadi. U qo‘llarini ko‘tarib, baland ovoz bilan deydi: ‘Bajarildi’; va U ushbu tantanali bayonotni aytar ekan: ‘Nohaq bo‘lgan yana nohaq bo‘lib qolsin; iflos bo‘lgan yana iflos bo‘lib qolsin; solih bo‘lgan yana solih bo‘lib qolsin; muqaddas bo‘lgan yana muqaddas bo‘lib qolsin’, — deb, butun farishtalar lashkari tojlarini yechadi. Vahiy 22:11. Har bir ish hayot yoki o‘lim uchun hal etilgan bo‘ladi.” Buyuk Kurash, 613.

At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.

Vahiy kitobining boshida ham, Vahiy kitobining oxirida ham ayni bir voqea bayon etilgan. Bu ikki parchani birlashtirish bizga “Iso Masihning Vahiyi” Masihning Ikkinchi Kelishidan oldin insoniyatga beriladigan yakuniy ogohlantirish xabari ekanini tushunishga imkon beradi. Bu xabar sinov muddati yakunlanishidan sal avval keladigan bir farishta orqali ramziy tarzda ifodalanadi. Bu xabar, “vaqt yaqin” bo‘lganida — ya’ni sinov muddati tugashidan sal avval — muhrdan ochiladigan ushbu xabarni o‘qishlari, eshitishlari va unga amal qilishlariga qarab, insoniyatni ikki toifaga ajratadi.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.

> “Biz bu dunyo tarixining yakuniga yaqinlashar ekanmiz, ayniqsa oxirgi kunlarga taalluqli bashoratlar bizning tadqiq etishimizni talab qiladi. Yangi Ahdning so‘nggi kitobi biz tushunishimiz zarur bo‘lgan haqiqatlar bilan to‘ladir. Shayton ko‘plarning ongini ko‘r qilib qo‘ygan, shuning uchun ular Vahiyni o‘rganmaslik uchun har qanday bahonani mamnuniyat bilan qabul qilganlar.

> “The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.

> “Vahiy kitobi, Doniyor kitobi bilan bog‘liq holda, sinchkovlik bilan o‘rganishni talab qiladi. Xudodan qo‘rqadigan har bir o‘qituvchi Najotkorimiz O‘z quli Yuhannoga ayon qilish uchun shaxsan kelgan Xushxabarni eng ravshan tarzda qanday tushunish va taqdim etish kerakligini mulohaza qilsin,—«Xudo Unga bergan, O‘z qullariga tez orada sodir bo‘lishi kerak bo‘lgan narsalarni ko‘rsatish uchun berilgan Iso Masihning vahiyi». Hech kim Vahiy kitobini o‘rganishda undagi go‘yoki sirli ramzlar sababli tushkunlikka tushmasin. «Agar sizlardan birortangizga donolik yetishmasa, barcha odamlarga saxiylik bilan beradigan va ta’na qilmaydigan Xudodan so‘rasin». «Bu bashorat so‘zlarini o‘qiydigan, eshitadigan va unda yozilgan narsalarga rioya qiladigan baxtlidir; chunki vaqt yaqindir». Biz Vahiy kitobida mujassam bo‘lgan ulug‘ va tantanavor haqiqatlarni dunyoga e’lon qilishimiz kerak. Bu haqiqatlar Xudoning jamoatining ayni niyatlari va tamoyillariga kirib borishi lozim. Bu kitobni yanada yaqinroq va tirishqoqroq o‘rganish, undagi haqiqatlarni yanada jiddiyroq taqdim etish zarur; bu haqiqatlar oxirgi kunlarda yashayotganlarning barchasiga taalluqlidir. Rabbisiga ro‘baro‘ bo‘lishga tayyorlanayotganlarning barchasi bu kitobni jiddiy o‘rganish va ibodat mavzusi qilishlari kerak. U aynan o‘z nomi anglatgan narsadir,—yer tarixining oxirgi kunlarida sodir bo‘ladigan eng muhim voqealarning vahiyidir. Yuhanno Xudoning kalomiga va Masihning guvohligiga bo‘lgan sodiq ishonchi tufayli Patmos oroliga badarg‘a qilindi. Ammo uning badarg‘a qilinishi uni Masihdan ajratmadi. Rabbiy O‘zining sodiq xizmatkorini badarg‘alikda ziyorat qildi va unga dunyo boshiga keladigan narsalar haqida ta’lim berdi.”

> “This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.

> “Bu ko‘rsatma biz uchun nihoyatda katta ahamiyatga ega; chunki biz bu yer tarixining oxirgi kunlarida yashamoqdamiz. Yaqinda Masih Yuhannoga sodir bo‘lishini ko‘rsatgan voqealarning amalga oshish davriga kiramiz. Egamizning xabarchilari bu tantanavor haqiqatlarni taqdim etar ekanlar, ular abadiy ahamiyatga ega mavzular bilan muomala qilayotganliklarini anglashlari kerak va o‘z so‘zlarini emas, balki Xudo ularga bergan so‘zlarni so‘zlashlari uchun Muqaddas Ruhning cho‘qintirilishini izlashlari lozim.”

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “Vahiy kitobi xalqqa ochib berilishi kerak. Ko‘plarga u muhrlangan kitob deb o‘rgatilgan, ammo u faqat haqiqatni va nurni rad etuvchilar uchun muhrlangandir. Uning o‘z ichiga olgan haqiqatlari e’lon qilinishi lozim, toki odamlar juda yaqin orada yuz beradigan voqealarga tayyorlanish imkoniyatiga ega bo‘lsinlar. Uchinchi farishtaning xabari halokatga yuz tutayotgan dunyoning najoti uchun yagona umid sifatida taqdim etilishi kerak.

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “So‘nggi kunlarning xatarlari boshimizga kelib turibdi, va biz o‘z ishimizda xalqni ular ichida turgan xavf haqida ogohlantirishimiz kerak. Bashorat ochib bergan va tez orada yuz beradigan ulug‘vor sahnalar e’tiborsiz qoldirilmasin. Biz Xudoning xabarchilarimiz, va yo‘qotadigan vaqtimiz yo‘q. Rabbimiz Iso Masih bilan hamkor bo‘lishni istaganlar bu kitobda topiladigan haqiqatlarga chuqur qiziqish ko‘rsatadilar. Qalam va ovoz bilan ular Masih osmondan ochib berish uchun kelgan ajoyib narsalarni ravshan qilishga intiladilar.” Signs of the Times, 1906-yil 4-iyul.

Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”

Yuz yildan ortiq vaqt muqaddam, 1906-yilda, bizga tez orada “Masih Yuhannoga sodir bo‘lishini ko‘rsatgan voqealarning amalga oshishiga kirishamiz”, deb xabar berilgan edi. 1906-yilda bu xabar hali ham muhrlangan edi. Iso Masihning Vahiy kitobidagi xabari voqealar yuz berishidan sal oldin Xudoning xalqiga ochib berilishini tushunish muhimdir. Bizga Vahiy kitobi “uning nomi anglatgan narsaning aynan o‘zidir,—ya’ni bu yer tarixining oxirgi kunlarida sodir bo‘ladigan eng muhim voqealarning vahiyidir”, deb aytilgan.

They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”

Ular Xudoning xalqi ogohlantirishni bera olishi uchun ochib beriladi, toki ogohlantirishni eshitayotganlar “juda tez orada sodir bo‘ladigan voqealarga tayyorgarlik ko‘rish imkoniyatiga ega bo‘lsinlar.” Shuni qayd etish joizki (chunki Yuhanno xabar e’lon qilinishi kerak bo‘lgan tarixdagi Xudoning xalqini ifodalaydi), Yuhanno o‘zi qaysi ikki masala tufayli ta’qib qilinayotganini aniq ko‘rsatadi. U “Xudoning kalomiga bo‘lgan sodiq ishonchi va Masihning shahodati” sababli “Patmos oroliga badarg‘a qilingan edi.” U Muqaddas Kitobni ham, “Isoning shahodati” bo‘lgan Bashorat Ruhini ham qabul qilgani uchun badarg‘a qilingan edi.

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> Men unga sajda qilish uchun uning oyoqlari ostiga yiqildim. U esa menga dedi: “Bunday qilma; men sening hamxizmatingman, Iso to‘g‘risidagi shahodatga ega bo‘lgan birodarlaringnikiman ham; Xudoga sajda qil; chunki Iso to‘g‘risidagi shahodat — bashorat ruhidir.” Vahiy 19:10.

John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.

Yuhanno dunyoning oxirida Iso Masihning Vahiyi xabarini tushunadigan va ham Muqaddas Kitobni, ham Bashorat Ruhini mahkam tutganlari uchun quvg‘in qilinadigan bir xalqni ifodalaydi.

In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.

Birinchi bobning dastlabki uch oyatida Xudo Ota bilan Uning xizmatkorlari o‘rtasidagi aloqa jarayoni ta’kidlanadi. Yigirma ikkinchi bob aloqa jarayoni haqidagi bayonga qo‘shimcha kiritadi. Ushbu ikki parcha Vahiy kitobining boshi va oxirini ifodalaydi hamda birgalikda Yuhannoning bashoratli tasvirdagi rolini batafsil ko‘rsatadi. U shunchaki Vahiy so‘zlarini yozgan kishi emas, balki dunyoning oxirida yakuniy ogohlantirish xabarini yetkazadiganlarni ham ifodalaydi.

> The Lord gave the word: great was the company of those that published it. Psalms 68:11

> Egamiz kalomni berdi: uni e’lon qilganlarning lashkari buyuk edi. Zabur 68:11

John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.

Yuhanno xabarning mazmunini tashkil etuvchi “narsalar”ni “ko‘rdi” va “eshitdi” hamda bu xabarni yozib, jamoatlarga yuborishga buyurildi.

> Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.

> Shunday deb dedi: Men Alfa va Omegaman, birinchi va oxirgiman; sen ko‘rayotgan narsalarni kitobga yoz va Osiyodagi yetti jamoatga yubor: Efesga, Smirnaga, Pergamga, Tiyatiraga, Sardisga, Filadelfiyaga va Laodikeyaga. Vahiy 1:19.

What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.

U “eshitgan” va “ko‘rgan” narsalarni yozib olib, Kichik Osiyodagi yetti jamoatga yuborishga buyurildi; ammo alohida jamoatlarga kelganda, Iso xabarlarni to‘g‘ridan-to‘g‘ri Yuhannoga aytib yozdirdi, chunki yetti jamoatning har biriga yo‘llangan har bir xabar: “... dagi jamoatning farishtasiga yoz”, degan ibora bilan boshlanadi. Iso jamoatlarga atalgan alohida xabarlarni aytib yozdirdi.

Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.

Iso Yuhannoga ayttirib yozdirgan, shuningdek Iso Yuhannoga o‘zi ko‘rgan va eshitgan narsalarni yozishni buyurgan, va bir safar Iso Yuhannoga eshitgan narsasini yozmaslikni aytgan.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> Va baland ovoz bilan, xuddi sher bo‘kirgandek, nido qildi; va u nido qilganida, yetti momaqaldiroq o‘z ovozlarini eshittirdi. Va yetti momaqaldiroq o‘z ovozlarini eshittirganida, men yozmoqchi edim; va osmondan menga shunday degan bir ovozni eshitdim: “Yetti momaqaldiroq aytgan so‘zlarni muhrlab qo‘y, ularni yozma.” Vahiy 10:3, 4.

John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.

Yuhannoga yetti momaqaldiroq aytgan narsalarni muhrlab qo‘yish buyurildi va shu tariqa u yetti momaqaldiroqning xabarini muhrlab qo‘ydi, xuddi Doniyor o‘z kitobini oxirzamon vaqtigacha muhrlab qo‘yishga amr etilgani kabi.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.

> Lekin sen, ey Doniyor, so‘zlarni mahkam tut va kitobni oxirzamon vaqtigacha muhrla: ko‘plar u yoqdan bu yoqqa yugurib yuradilar, va bilim ortadi.... Va u dedi: O‘z yo‘lingdan bor, Doniyor; chunki bu so‘zlar oxirzamon vaqtigacha yopiq va muhrlangandir. Doniyor 12:4, 9.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Bu yetti momaqaldiroq o‘z ovozlarini yangratganlaridan so‘ng, Yuhannoga, xuddi Doniyorga kichik kitob haqida berilganidek, shunday amr keladi: ‘Yetti momaqaldiroq aytgan narsalarni muhrlab qo‘y.’” The Seventh-day Adventist Bible Commentary, 7-jild, 971.

What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.

Biz aniqlayotgan narsa shuki, Vahiy kitobining ham oxirida, ham boshida bir xabar belgilab ko‘rsatilgan. O‘sha xabarni yetkazish jarayoni ham belgilab ko‘rsatilgan. Xabarni yetkazishda Yuhannoning o‘ynagan roli alohida qayd etilgan. Ba’zan u shunchaki ko‘rgan va eshitganlarini yozgan. Boshqa paytlarda esa unga aytib turilgan, yana bir safar u eshitgan narsasini yozmaslik buyurilgan. Iso Masihning Vahiyidagi xabar Ota tomonidan beriladi, Isoga, Isodan Jabroilga, so‘ng esa xabarni yozish va uni jamoatlarga yuborish mas’uliyati berilgan payg‘ambar Yuhannoga yetkaziladi.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Ko‘rgan narsalaringni, hozir bor bo‘lgan narsalarni va bundan keyin sodir bo‘ladigan narsalarni yozgin. Vahiy 1:19.

It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.

Oyotni o‘qib, unda Yahyoga yozish buyurug‘i ichida aniqlangan bashoratli tamoyilni anglamaslik mumkin bo‘lishi mumkin. Ko‘rilgan va eshitilgan “narsalar”ni yozib qo‘yish hozirgi tarixni qayd etish demakdir, chunki Yahyoning davrida o‘sha “narsalar” mavjud edi. Hozirgi tarixni qayd etish va shu tariqa ayni paytda kelajakda bo‘ladigan narsalarni ham yozib qo‘yish Vahiy kitobidagi asosiy bashoratli qoidadir. Yahyo aynan shu tamoyilni va uning ahamiyatini ta’kidlash hamda ko‘rsatib berish uchun qo‘llanadi, chunki mohiyatan unga: “bor bo‘lgan narsalarni yoz, va” shu tariqa sen “bundan keyin bo‘ladigan narsalar”ni ham yozayotgan bo‘lasan, deb aytilgan edi, zero tarix takrorlanadi. Bu bashoratli usul Isoning imzosidir, chunki imzo bir ismdir, va Vahiyning birinchi bobida Uning ismi Alfa va Omegadir. U oxirni boshlanish bilan aynanlashtiradi.

We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.

Biz endigina “Iso Masihning Vahiyi”ni o‘rganishni boshlamoqdamiz va hozir birinchi bobning dastlabki uch oyatini ko‘rib chiqmoqdamiz. “Iso Masihning Vahiyi” deb nomlangan yakuniy ogohlantirish xabari samoviy Otadan Isoga, Isodan Jabroilga, Jabroildan esa Yuhannoga yetkaziladi; Yuhanno uni jamoatlarga yuborish uchun kitobga yozib qoldiradi. Xabar shu qadar bevosita “Iso Masihning Vahiyi” deb nomlanganligi sababli, Masihni ochib beruvchi ilhomlangan Kalom orqali insonlarga yozib berilgan barcha unsurlar ichida, Isoning kimligi va qanday zot ekaniga oid bir xususiyat Yuhannoning bu xabarni yozib borish faoliyatida tasvirlanganini qayd etish muhimdir. U o‘sha paytda mavjud bo‘lgan narsalarni yozar ekan, hali bo‘ladigan narsalarni ham yozayotgan edi.

The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.

Tarixning takrorlanishi haqidagi haqiqat Yuhanno o‘z davri va zamoni uchun ogohlantirishni yozib qoldirganida namoyon bo‘ladi; bu ayni paytda kelajakdagi bir zamon uchun ham ogohlantirishdir. Yuhanno xristian jamoatining boshida yetti jamoatga yozganida, u ayni vaqtda dunyo oxiridagi xristian jamoati uchun ham bir ogohlantirishni bitayotgan edi. Masihning fe’l-atvoridagi bu xususiyat Masih Alfa va Omega, yoki boshi va oxiri, yoki birinchi va oxirgi deb atalganida ifodalanadi. Darhaqiqat, Muqaddas Kitob Masihning fe’l-atvoridagi ayni shu xususiyatni Uning yagona Xudo ekanini isbotlaydigan narsa sifatida ko‘rsatadi.

In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.

Vahiyning birinchi bobida biz Iso O‘zini Alfa va Omega deb tanitayotganini ko‘ramiz.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

> Men Rabbimiz kunida Ruh ichida edim, va orqamdan karnay sadosidek ulug‘ bir ovozni eshitdim, u shunday der edi: Men Alfa va Omegaman, birinchi va oxirgiman; va sen ko‘rayotgan narsani kitobga yozib, Osiyodagi yetti jamoatga yubor: Efesga, Smirnaga, Pergamga, Tiatiraga, Sardisga, Filadelfiyaga va Laodikiyaga.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

> Shunda men bilan so‘zlashayotgan ovozni ko‘rish uchun o‘girilib qaradim. O‘girilib qaraganimda, yetti oltin shamdonni ko‘rdim; va yetti shamdonning o‘rtasida Inson O‘g‘liga o‘xshash Birini ko‘rdim, U oyoqlarigacha tushadigan libos kiygan va ko‘ksiga oltin kamar bog‘lagan edi. Uning boshi va sochlari jun kabi, qordek oppoq edi; ko‘zlari esa olov alangasidek edi; oyoqlari xuddi o‘choqda qizdirilgandek nafis jezga o‘xshar edi; ovozi esa ko‘p suvlar shovqinidek edi. Uning o‘ng qo‘lida yetti yulduz bor edi; og‘zidan esa o‘tkir ikki tig‘li qilich chiqardi; siymosi esa quyosh o‘z kuchi bilan porlagandek edi.

> And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.

> Uni ko‘rganimda, oyoqlari oldiga o‘likdek yiqildim. U esa o‘ng qo‘lini mening ustimga qo‘yib, menga dedi: Qo‘rqma; Men avvalgisiman va oxirgisiman. Vahiy 1:10–17.

There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.

Bu oyatlar ichida ko‘p haqiqat bor, ammo bu yerda men shunchaki shuni ta’kidlamoqchimanki, Yuhanno Masihning karnayga o‘xshash ovozini eshitib, o‘ziga gapirgan Zot kim ekanini ko‘rish uchun burilganida, u Iso Masihni samoviy ma’badning muqaddas joyidagi samoviy Oliy Ruhoniy sifatida ko‘rdi. Shundan so‘ng Iso O‘zini Alfa va Omega, hamda birinchi va oxirgi deb tanitdi. Xabarda va uning dastlabki uch oyatda bayon etilishida biz Vahiyning oxiridagi haqiqat yo‘nalishiga mos keladigan bir haqiqat yo‘nalishini topdik. Alfa va Omega sifatida Iso oxirni boshlanish bilan, so‘nggini birinchi bilan ko‘rsatadi. Vahiy kitobining oxirida ham, xuddi boshida bo‘lgani kabi, U yana bir bor O‘zini Alfa va Omega deb tanitadi.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> U menga dedi: “Bu so‘zlar ishonchli va haqiqatdir; muqaddas payg‘ambarlarning Xudovandi Rabbiy O‘z farishtasini yubordi, toki O‘z qullariga yaqinda sodir bo‘lishi lozim bo‘lgan narsalarni ko‘rsatsin. Mana, Men tez kelaman; ushbu kitobning bashorati so‘zlarini saqlovchi baxtlidir.”

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Va men, Yuhanno, bu narsalarni ko‘rdim va eshitdim. Eshitib va ko‘rib bo‘lganimdan so‘ng, menga bu narsalarni ko‘rsatgan farishtaning oyoqlari oldida sajda qilish uchun yiqildim. Shunda u menga dedi: “Bunday qilma; chunki men sening hamxizmatingman, payg‘ambar bo‘lgan birodarlaringning ham, va bu kitobning so‘zlarini saqlovchilarning ham hamxizmatingman. Xudoga sajda qil.”

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

> Va u menga dedi: “Bu kitobdagi bashorat so‘zlarini muhrlama, chunki vaqt yaqin.”

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

> Nohaq bo‘lgan hanuz nohaq bo‘lib qolsin; iflos bo‘lgan hanuz iflos bo‘lib qolsin; solih bo‘lgan hanuz solih bo‘lib qolsin; muqaddas bo‘lgan hanuz muqaddas bo‘lib qolsin.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.

> Va mana, Men tez orada kelaman; va har kimga o‘z ishiga yarasha berish uchun mukofotim O‘zim bilan birgadir. Men Alfa va Omegamан, boshlanish va nihoya, birinchi va oxirgiman. Vahiy 22:7–13.

The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.

Vahiy kitobi Yuhanno xabarni yozib qoldirganida, bu xabar boshlanish oxirni tasvirlab berishi tamoyiliga asoslanishini diqqat bilan bayon qiladi. Bu xabar Vahiy kitobida ochib berilgan birinchi haqiqatdir va ayni o‘sha haqiqat kitobda aytiladigan oxirgi haqiqat hamdir. Va Vahiy kitobining boshidagi hamda oxiridagi shahodatda Iso O‘zini Alfa va Omega, boshi va oxiri, shuningdek birinchi va oxirgi deb tanitadi.

The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”

Vahiy kitobining dastlabki uch oyati insoniyat uchun yakuniy ogohlantirish xabarini belgilaydi. Bu yetti oxirgi ofatdan va Masihning Ikkinchi Kelishidan oldin keladigan ogohlantirishdir. Iso Masihning Vahiyi haqidagi xabar “O‘z farishtasi orqali” “yuborildi va alomatlar bilan bildirildi.”

That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.

So‘ng, ayni o‘sha ogohlantirish xabari Vahiyning so‘nggi parchasida aniqlab ko‘rsatiladi, va u shuningdek Vahiy kitobining o‘n to‘rtinchi bobidagi uchinchi farishta sifatida ham tasvirlanadi.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

> Va uchinchi farishta ularga ergashib, baland ovoz bilan dedi: Agar kim maxluqqa va uning suratiga sajda qilib, peshonasiga yoki qo‘liga uning tamg‘asini olsa, o‘sha odam ham Xudoning g‘azabi sharobidan ichadi; bu sharob Uning qahr kosasiga aralashmasdan quyilgandir; va u muqaddas farishtalar huzurida hamda Qo‘zining huzurida olov va oltingugurt bilan azoblanadi. Ularning azobi tutuni abadulabad ko‘tarilib turadi; maxluqqa va uning suratiga sajda qiluvchilar hamda uning nomi tamg‘asini qabul qiluvchilar uchun kecha-kunduz orom yo‘q. Vahiy 14:9–11.

The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.

So‘nggi ogohlantirish xabari uchinchi farishta sifatida ifodalangan xabardir. U so‘nggi ogohlantirishdir, chunki u insoniyat uchun oxirgi sinovni bevosita aniqlab beradi. Shundan keyin uchinchi farishtaga ergashib, unga qo‘shiladigan yana bir farishta bor, va o‘sha farishta ham so‘nggi ogohlantirish xabaridir.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

> Shundan keyin men osmondan tushib kelayotgan, buyuk hokimiyatga ega bo‘lgan boshqa bir farishtani ko‘rdim; va yer uning ulug‘vorligidan yoritildi. U qudratli ovoz bilan qattiq nido qilib dedi: “Buyuk Bobil yiqildi, yiqildi, va jinlarning maskaniga, har bir nopok ruhning makoniga, hamda har bir nopok va jirkanch qushning qafasiga aylandi. Chunki barcha xalqlar uning zinosi g‘azabining sharobidan ichdilar, yer yuzining shohlari u bilan zino qildilar, va yerning savdogarlari uning hashamatining mo‘l-ko‘lligi orqali boyib ketdilar.”

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Va men osmondan yana bir ovozni eshitdim, u shunday der edi: “Ey Mening xalqim, undan chiqinglar, toki uning gunohlariga sherik bo‘lmanglar va uning balolaridan ulush olmanglar. Chunki uning gunohlari osmonga qadar yetdi, va Xudo uning nohaqliklarini esladi”. Vahiy 18:1–5.

The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.

Iso Masihning Vahiyi bo‘lgan xabar birinchi bobda, o‘n to‘rtinchi bobda, o‘n sakkizinchi bobda va yigirma ikkinchi bobda ifodalangan. Bu xabar birinchi va oxirgi murojaatda Vahiy kitobida Jabroil farishta deb tanitilgan farishta orqali anglatiladi, so‘ngra o‘n to‘rtinchi va o‘n sakkizinchi boblarda esa bu xabar osmonda uchayotgan yoki osmondan tushib kelayotgan farishta orqali ramziy tarzda tasvirlanadi.

The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.

O‘n sakkizinchi bobda osmondan tushib keladigan farishta bundan avval o‘ninchi bobda bir farishta tushib kelib, bir oyog‘ini quruqlikka, boshqasini esa dengizga qo‘yganida timsollangan edi. O‘sha farishtaning qo‘lida Yuhannoga yeyish buyurilgan bir kitob bor; u uning og‘zini shirin, qornini esa achchiq qiladi. Yuhanno yegan kitob bir xabardir, va o‘sha kichik kitob ifodalagan xabar Vahiy kitobining o‘n sakkizinchi bobidagi farishtaning xabarini timsollaydi; shu bois u ham yakuniy ogohlantirish xabarining bir ifodasidir.

We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.

Bizga Xudoning xabari farishta orqali yuborilgani va ifodalangani aytilgan; Vahiy kitobida tasvirlangan oxirgi ogohlantirish xabarini diqqat bilan izlaganimizda esa, yetti marta farishta oxirgi ogohlantirish xabarini ifodalashini ko‘ramiz. Birinchi va oxirgi hollarda bu farishta Jabroil edi. So‘ng Vahiy o‘nchi bobda qo‘lida kichik bir kitobcha bilan osmondan tushib kelayotgan bir farishtani ko‘ramiz. Vahiy o‘n to‘rtinchi bobda yana uch farishta bor bo‘lib, ularning barchasi oxirgi ogohlantirish xabarini ifodalaydi. Keyin Vahiy o‘n sakkizinchi bobda ayni o‘sha oxirgi ogohlantirish xabarini ifodalovchi yana bir farishtani ko‘ramiz. Yetti oxirgi ogohlantirish xabari farishtalar orqali ifodalangan. Birinchi va oxirgisi Jabroil farishtadir, birinchi bilan oxirgi o‘rtasidagi besh farishta esa ramziy farishtalardir.

Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.

Albatta, yetti jamoatning har birining ham bir farishtasi bor, biroq ular jamoatlarga xabar olib bormoqda; holbuki, biz muhokama qilib kelayotgan so‘nggi ogohlantirish xabari butun dunyoni o‘z tinglovchisi sifatida qamrab oladigan xabardir.

Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.

Yakuniy ogohlantirish xabarini ifodalovchi yetti bashoratli yo‘nalishning har biri sinchiklab baholanib, o‘zaro muvofiqlashtirilishi lozim, biroq ayni paytda men shunchaki Alfa va Omega haqidagi asosiy bir tamoyilni belgilab bermoqchiman. Xudoning Kalomida biror mavzu ilk bor tilga olingan payt eng muhim murojaatdir. Muqaddas Kitobda “urug‘” ilk bor Ibtido 1:11 da tilga olinadi; u yerda bizga urug‘ “o‘z turiga ko‘ra” hosil berishi aytiladi. Urug‘ning ilk eslatilishi unda o‘zini qayta hosil qilish uchun zarur bo‘lgan DNK mavjudligini ta’kidlaydi. Iso Xudoning Kalomini urug‘ deb ta’rifladi.

> The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,

> O‘sha kuni Iso uydan chiqib, dengiz bo‘yiga bordi va o‘tirdi. Uning oldiga katta olomonlar yig‘ildi; shuning uchun U qayiq ichiga kirib o‘tirdi, butun olomon esa qirg‘oqda turdi. So‘ng U ularga masallar bilan ko‘p narsalarni so‘zlab, dedi:

> Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

> Mana, urug‘ sochuvchi urug‘ sochgani chiqdi; u urug‘ sochayotganida, ayrim urug‘lar yo‘l yoqasiga tushdi, osmon qushlari kelib ularni cho‘qib yeb ketdi. Ba’zilari toshloq joylarga tushdi, u yerda tuproq ko‘p emas edi; tuproq chuqur bo‘lmagani uchun ular darhol unib chiqdi. Quyosh chiqqach esa kuydi; ildizi bo‘lmagani uchun qurib qoldi. Yana ba’zilari tikanlar orasiga tushdi; tikanlar o‘sib chiqib, ularni bo‘g‘ib qo‘ydi. Boshqalari esa yaxshi yerga tushib, hosil berdi: ba’zi biri yuz baravar, ba’zi biri oltmish baravar, ba’zi biri o‘ttiz baravar. Eshitishga qulog‘i bor eshitsin.

> And the disciples came, and said unto him, Why speakest thou unto them in parables?

> Shogirdlar Uning oldiga kelib, Unga dedilar: Nega Sen ularga masallar bilan gapirasan?

> He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

> U ularga javob berib dedi: “Osmon Shohligining sirlarini bilish sizlarga berilgan, ammo ularga berilmagan. Chunki kimda bor bo‘lsa, unga beriladi va u yanada mo‘l-ko‘l bo‘ladi; ammo kimda bo‘lmasa, undagi bor narsa ham undan tortib olinadi. Shu sababli Men ularga masallar bilan so‘zlayman: chunki ular ko‘rib turib ko‘rmaydilar, eshitib turib eshitmaydilar va tushunmaydilar. Ularda Ishayo payg‘ambarning quyidagi bashorati bajo bo‘ladi: Eshitib eshitasizlar-u, ammo tushunmaysizlar; ko‘rib ko‘rasizlar-u, ammo anglamaysizlar. Chunki bu xalqning yuragi qotib qolgan, quloqlari og‘ir eshitadigan bo‘lib qolgan, ko‘zlarini esa yumib olganlar; toki ular biron vaqt ko‘zlari bilan ko‘rmasinlar, quloqlari bilan eshitmasinlar, yuraklari bilan anglamasinlar, tavba qilib qaytmasinlar va Men ularni sog‘aytirmayin.”

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

> Ammo ko‘zlaringiz baxtlidir, chunki ular ko‘radi; quloqlaringiz ham, chunki ular eshitadi. Zero, sizlarga chinini aytaman: ko‘p payg‘ambarlar va solih kishilar sizlar ko‘rayotgan narsalarni ko‘rishni orzu qilganlar, ammo ko‘rmaganlar; sizlar eshitayotgan narsalarni eshitishni orzu qilganlar, ammo eshitmaganlar.

> Hear ye therefore the parable of the sower.

> Shunday ekan, urug‘ sepuvchi haqidagi masalni tinglanglar.

> When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

> Kimki Shohlik kalomini eshitib, uni anglamasa, yovuz kelib, uning yuragiga sepilgan narsani tortib oladi. Yo‘l yoqasiga urug‘ qabul qilgan — shudir.

> But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

> Toshloq joylarga urug‘ qabul qilgan esa, Kalomni eshitib, uni darhol quvonch bilan qabul qiladigan kishidir; ammo unda o‘zidan ildiz yo‘q, shu bois u faqat bir muddat bardosh beradi; chunki Kalom tufayli musibat yoki quvg‘in yuzaga kelganda, u darhol qoqilib ketadi.

> He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

> Tikanlar orasiga urug‘ qabul qilgan esa, Kalomni eshitadigan kishidir; ammo bu dunyoning tashvishlari va boylikning aldamchiligi Kalomni bo‘g‘ib qo‘yadi, va u samarasiz bo‘lib qoladi.

> But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.

> Lekin yaxshi yerga urug‘ sepilgan kishi — kalomni eshitib, uni anglaydigan kishidir; u ham hosil beradi va meva keltiradi: ba’zisi yuz baravar, ba’zisi oltmish, ba’zisi esa o‘ttiz. Matto 13:1–23.

A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.

Xudoning Kalomi bo‘lgan urug‘, mukammal bir o‘simlikni hosil qilish uchun zarur bo‘lgan barcha DNKni o‘zida mujassam etadi. Xudoning Kalomida biror mavzuning ilk bor tilga olinishi, o‘sha mavzuga oid mavjud bo‘lgan barcha unsurlarni o‘z ichiga oladi. Bu haqiqat “ilk bor tilga olinishi qoidasi” deb ataladi. Bu qoida qanchalik yaqindan tekshirilsa, shunchalik ishonchli ekani ayon bo‘ladi.

Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.

Alfa va Omega hamda Xudoning Kalomining urug‘ sifatidagi ta’rifiga doir izohimizni davom ettirishimizdan oldin, Vahiy kitobini ko‘rib chiqishimizda Matto kitobidan hozirgina keltirgan parchamiz asosida ayrim tegishli nuqtalarni mulohaza qilish joizdir. Barcha payg‘ambarlar dunyoning oxiri haqida so‘zlamoqdalar.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Qadimgi payg‘ambarlarning har biri o‘z davri uchun emas, bizning davrimiz uchun ko‘proq so‘zlagan, shuning uchun ularning bashoratlari biz uchun kuchdadir. ‘Endi bu ishlarning hammasi ularga ibrat bo‘lsin deb yuz berdi; va zamonlarning oxiri yetib kelgan bizlarni ogohlantirish uchun yozib qo‘yilgandir.’ 1 Korinfliklarga 10:11. ‘Ular bu narsalarda o‘zlariga emas, balki sizlarga xizmat qilganlari ularga ayon qilingan edi; bu narsalar esa endi sizlarga osmondan yuborilgan Muqaddas Ruh orqali sizlarga xushxabarni va’z qilganlar tomonidan ma’lum qilindi; farishtalar ham bu narsalarga nazar solishni orzu qiladilar.’ 1 Butrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Muqaddas Kitob o‘z xazinalarini aynan shu oxirgi avlod uchun to‘plab, bir joyga jamlagandir. Eski Ahd tarixidagi barcha buyuk voqealar va tantanavor hodisalar bu oxirgi kunlarda jamoatda takrorlangan va takrorlanmoqda.” Selected Messages, 3-kitob, 338, 339.

This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.

Ushbu parcha uchta guvohni (Pavlus, Butrus va Ellen Uayt) taqdim etadi; ular barcha payg‘ambarlar dunyoning oxiri haqida gapirayotganiga guvohlik beradilar, aynan o‘sha paytda Vahiy kitobidagi sir muhrdan yechiladi. Shuning uchun, Matto o‘n uchinchi bobda Iso: “Ko‘zlaringiz baxtlidir, chunki ular ko‘radi; quloqlaringiz ham, chunki ular eshitadi. Chunki sizlarga chinini aytaman: ko‘p payg‘ambarlar va solih odamlar sizlar ko‘rayotgan narsalarni ko‘rishni orzu qilganlar, ammo ko‘rmaganlar; sizlar eshitayotgan narsalarni eshitishni istaganlar, ammo eshitmaganlar”, deganida, U Vahiy kitobining birinchi bobi dastlabki uch oyatida qayd etilgan ayni o‘sha barakani ifoda etayotgan edi.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Ushbu bashoratning so‘zlarini o‘qiydigan ham, uni eshitadigan va unda yozilganlarni saqlaydiganlar baxtlidirlar; chunki vaqt yaqin. Vahiy 1:3.

Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”

Iso urug‘ sepuvchi haqidagi masalni bayon qildi, so‘ng shogirdlar bu masal xususida Unga murojaat qilishga undaldilar. Ammo ular Iso bilan muloqotga kirishishlaridan avval, U ularga va bundan ham muhimrog‘i bizlarga shunday dedi: “Kimning eshitishga qulog‘i bo‘lsa, eshitsin.”

Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.

Iso masalni aytadi va uni eshitishga quloq tutadiganlar uchun ogohlantirish bilan yakunlaydi. So‘ngra shogirdlar muhokamaga olib kiriladi; bu yerda Iso kamida uch muhim fikrni bayon qiladi. U tinglovchilarning ikki toifasi o‘rtasidagi farqni ko‘rsatadi va shu bilan birga tinglovchilarning ikki toifasi haqida ikkinchi guvohlikni keltirish uchun Ishayo kitobidan bir parchaga murojaat qiladi (chunki yodda tuting, bularning hammasi eshitadiganlar kontekstida berilgan). U ilgari suradigan uchinchi fikr esa, tinglovchilarning ikki toifasi va Ishayo kitobi ikkinchi guvohlik sifatida keltirilganidan tashqari, Xudoning Kalomi urug‘ ekanligi haqidagi haqiqatdir. Demak, Xudoning Kalomi urug‘ ekanligi haqidagi haqiqat Vahiy kitobining birinchi bobida Iso Masihning Vahiysini eshitadiganlar eshitishi lozim bo‘lgan narsaning bir qismidir. Dastlabki uch oyatda ikki tinglovchi bor, xuddi Matto o‘n uchinchi bobda tinglovchilarning ikki toifasi bo‘lgani kabi. Matto o‘n uchinchi bob shunchaki eshitishdan bosh tortadiganlarning eshitmaslikni qanday turli yo‘llar bilan tanlashlari haqida ayrim tushunchalarni qo‘shadi. Va Ishayoning guvohligi biz eshitishimiz lozim bo‘lgan xabarga yanada ko‘proq narsani qo‘shadi.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

> Shoh Uzziyo vafot etgan yili men ham Egamizni taxt ustida o‘tirganini ko‘rdim; U yuksak va ulug‘vor edi, va Uning libosining etaklari ma’badni to‘ldirib turardi. Uning tepasida serafimlar turar edi: har birining oltitadan qanoti bor edi; ikkitasi bilan yuzini yopar, ikkitasi bilan oyoqlarini yopar, ikkitasi bilan esa uchardi. Va biri boshqasiga nido qilib der edi: Muqaddas, muqaddas, muqaddasdir lashkarlar Egasi bo‘lgan Egamiz; butun yer yuzi Uning ulug‘vorligiga to‘ladir. Va nido qiluvchining ovozidan eshikning ustunlari larzaga keldi, uy esa tutunga to‘ldi.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

> Shunda men dedim: Holimga voy! chunki men halok bo‘ldim; zero men lablari nopok bir odamman va lablari nopok bir xalqning o‘rtasida yashayman; chunki mening ko‘zlarim Podshohni, lashkarlar Egasi bo‘lgan Rabbiyni ko‘rdi.

> Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

> Shunda serafimlardan biri menga uchib keldi; uning qo‘lida qizigan ko‘mir bor edi, uni u qurbongoh ustidan qisqich bilan olgan edi. Va uni og‘zimga tekkizib, dedi: “Mana, bu sening lablaringga tegdi; gunohing olib tashlandi, aybing poklandi.”

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

> Yana Egamizning ovozini eshitdim; U shunday der edi: “Kimni yuboray, biz uchun kim boradi?” Shunda men dedim: “Mana men, meni yubor.”

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

> Va u dedi: Bor, bu xalqqa ayt: Haqiqatan eshitinglar, ammo tushunmanglar; haqiqatan ko‘ringlar, ammo anglamanglar. Bu xalqning yuragini semirtir, quloqlarini og‘irlashtir, ko‘zlarini yum; toki ular ko‘zlari bilan ko‘rmasinlar, quloqlari bilan eshitmasinlar, yuraklari bilan tushunmasinlar, qaytmasinlar va shifo topmasinlar.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.

> Shunda men dedim: “Ey Rabbim, qachongacha?” U shunday javob berdi: “Shaharlarda yashovchi qolmay, xarob bo‘lguncha, uylarda odam qolmay qolguncha, yurt butunlay vayron bo‘lguncha, Egamiz odamlarni uzoqqa olib ketguncha va yurt o‘rtasida buyuk tark etilish yuz bermaguncha. Ammo unda yana o‘ndan biri qoladi; u qaytadi va yutib yuboriladi. Biroq barglarini to‘kkan teil daraxti va eman kabi, ularda o‘zagi saqlanib qolgani singari, muqaddas zurriyot ham uning o‘zagi bo‘ladi.” Ishayo 6:1–13.

Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.

Albatta, Ishayodan olingan bu parcha qamrab olgan bashoratli mavzularning teranligi jihatidan mutlaqo hayratlanarlidir. Bu mavzulardan ko‘plari Habakkukning Jadvallarida qayta-qayta muhokama qilingan, shuning uchun biz faqat Isoning O‘z kalomini urug‘ deb ataganiga doir ishorasini ko‘rib chiqishimizni tasdiqlovchi ushbu parchadagi nuqtalarni qisqacha jamlaymiz.

In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.

Aniqlandiki, ushbu parchada Ishayo payg‘ambarni, demakki, oxirzamondagi Xudoning xalqini ifodalaydi. Bizning nuqtayi nazarimiz uchun bundan ham muhimrog‘i shuki, Ishayo Xudoning jamoati ichida faoliyat yuritar ekan, gunohda yashayotgan bir xalqni ifodalaydi. Ishayo Xudoning ulug‘vorligi haqidagi vahiyga ega bo‘lmaguncha, u o‘zining gunohkorligini anglamagan edi. U Laodikeyalik edi, u ko‘r edi.

> “Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’

> “Ishayo boshqalarning gunohini qoralagan edi; ammo endi u o‘zini ham ular ustidan aytgan o‘sha hukmga duchor bo‘lgan holda ko‘rdi. U Xudoga sajda-ibodatida sovuq, jonsiz marosimparastlikdan qanoatlanib yurgan edi. Unga Rabbiy haqidagi vahiy berilmaguncha, buni bilmagan edi. Endi u muqaddas maskanning muqaddasligi va ulug‘vorligiga boqarkan, uning donoligi va iste’dodlari naqadar arzimas bo‘lib ko‘rindi. U naqadar noloyiq edi! muqaddas xizmat uchun naqadar nomunosib edi! Uning o‘zi haqidagi tasavvuri havoriy Pavlusning quyidagi so‘zlari bilan ifodalanishi mumkin edi: ‘Ey men, sho‘rlik odamman! O‘limning bu badanidan meni kim qutqaradi?’”

> “But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.

> “Lekin Ishayoga uning qayg‘usi ichida taskin yuborildi. ‘Shunda serafimlardan biri qo‘lida qizigan cho‘g‘ bilan mening oldimga uchib keldi; u buni qurbongoh ustidan qisqich bilan olgan edi. U uni og‘zimga tekkizib dedi: Mana, bu sening lablaringga tegdi; endi sening gunohing ketkazildi, aybing poklandi.’ Ishayo 6:6, 7.”

> “The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

> “Ishayoga berilgan vahiy oxirgi kunlarda Xudoning xalqining holatini ifodalaydi. Ularga samoviy ma’badda davom etayotgan ishni imon orqali ko‘rish imtiyozi berilgan. ‘Va osmondagi Xudoning ma’badi ochildi, va Uning ma’badida Uning ahd sandig‘i ko‘rindi.’ Ular imon bilan eng muqaddas joyga nazar tashlab, samoviy ma’badda Masihning ishini ko‘rganlarida, o‘zlarining nopok labli xalq ekanliklarini anglaydilar,—lablari ko‘p bor behuda so‘zlagan, iste’dodlari esa muqaddas qilinmay, Xudoning ulug‘vorligi uchun ishga solinmagan xalq ekanliklarini. O‘zlarining zaifligi va noloyiqligini Masihning ulug‘vor fe’l-atvorining pokligi va go‘zalligi bilan qiyoslaganlarida, ular umidsizlikka tushishlari tabiiydir. Ammo agar ular, Ishayo kabi, Rabbiy yurakka tushirilishini maqsad qilgan taassurotni qabul qilsalar, agar jonlarini Xudo oldida kamtar tutsalar, ular uchun umid bor. Va’da kamoni taxt uzra turibdi, va Ishayo uchun qilingan ish ularda ham amalga oshiriladi. Xudo tavozeli yurakdan ko‘tarilgan iltijolarga javob beradi.

> “The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

> “Xudoning bu buyuk va tantanavor ishining maqsadi osmoniy ombor uchun bog‘lamlarni yig‘ib qo‘yishdir; chunki yer Egamizning ulug‘vorligi bilan to‘lishi kerak. Shunday ekan, avj olgan yovuzlikni ko‘rganlarida va nopok lablardan chiqayotgan so‘zlarni eshitganlarida hech kim vahimaga tushmasin. Zulmat kuchlari o‘zlarini Xudoning xalqiga qarshi saf tortganlarida; Shayton so‘nggi buyuk to‘qnashuv uchun o‘z kuchlarini to‘plaganida va uning qudrati buyuk hamda deyarli yengib bo‘lmasdek ko‘ringanida, [o‘shanda] ilohiy ulug‘vorlikning ravshan manzarasi, baland va yuksaltirilgan taxt, va’da kamari bilan qamrab olingan holda, taskin, ishonch va tinchlik baxsh etadi.” Review and Herald, December 22, 1896.

The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.

Vahiy “so‘nggi kunlardagi Xudoning xalqining holatini ifodalaydi”. So‘nggi kunlardagi Xudoning xalqi Laodikeyaliklardir.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

> Laodikeyadagi jamoatning farishtasiga yozgin: Omin, sodiq va haqiqiy Shohid, Xudoning yaratishining ibtidosi shunday demoqda: Men sening ishlaringni bilaman: sen na sovuqsan, na issiqsan. Qani edi, sovuq yoki issiq bo‘lsang edi! Shunday ekan, iliq bo‘lganing, na sovuq va na issiq bo‘lganing uchun, seni og‘zimdan tupurib tashlayman. Chunki sen: «Men boyman, boyib ketganman va hech narsaga muhtoj emasman», deysan-u, ammo o‘zingning badbaxt, ayanchli, kambag‘al, ko‘r va yalang‘och ekaningni bilmaysan. Shuning uchun senga Maslahat beraman: boy bo‘lishing uchun Mendan olovda sinalgan oltin sotib ol; kiyinishing va yalang‘ochligingning sharmandasi ko‘rinmasligi uchun oq kiyimlar sotib ol; hamda ko‘rishing uchun ko‘zlaringga surkashga ko‘z malhami ol.

> As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

> Men sevganlarimning barchasini tanbeh berib, tarbiyalayman; shuning uchun g‘ayratli bo‘l va tavba qil. Mana, Men eshik oldida turib, taqillatib turibman: agar kimdir Mening ovozimni eshitib, eshikni ochsa, Men uning oldiga kiraman va u bilan birga taom yeyman, u ham Men bilan. G‘olib kelganga Men O‘z taxtimda Men bilan birga o‘tirishni ato etaman, xuddi Men ham g‘olib kelib, Otam bilan Uning taxtida o‘tirganim kabi.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Kimning qulog‘i bo‘lsa, Ruh jamoatlarga nima deyayotganini eshitsin. Vahiy 3:14–22.

> “The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.

> “Laodikiyaliklar jamoatiga yo‘llangan xabar hayratomuz darajadagi qattiq qoralashdir va hozirgi vaqtda Xudoning xalqiga tatbiq etiladi.

> “‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “‘Laodikeyadagi jamoatning farishtasiga yoz: Bularni Omin, sodiq va haqiqiy Shohid, Xudoning yaratishining ibtidosi aytmoqda: Men sening ishlaringni bilaman, sen na sovuqsan, na issiqsan; qaniydi, sovuq yoki issiq bo‘lsang edi. Shunday ekan, sen iliqsan, na sovuqsan, na issiqsan, shuning uchun Men seni O‘z og‘zimdan tupurib tashlayman. Chunki sen: Men boyman, boyligim ko‘paygan, hech narsaga muhtoj emasman, deysan; holbuki, o‘zingning bechora, ayanchli, kambag‘al, ko‘r va yalang‘och ekaningni bilmaysan.’”

> “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “Rabbimiz bu yerda bizga shuni ko‘rsatadiki, U xalqni ogohlantirish uchun chaqirgan xizmatchilar tomonidan Uning xalqiga yetkazilishi lozim bo‘lgan xabar tinchlik va xotirjamlik xabari emas. U shunchaki nazariy emas, balki har bir jihatda amaliydir. Xudoning xalqi Laodikiyaliklarga yo‘llangan xabarda jismoniy xavfsizlik holatida turgan sifatida tasvirlanadi. Ular o‘zlarini ma’naviy yutuqlarning yuksak bir holatida deb bilib, beparvolik ichidadirlar. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’”

> “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.

> “Inson tafakkuriga bundan ham kattaroq qanday aldanish kelishi mumkin: ular mutlaqo xato bo‘lgan holda, o‘zlarini haq deb bilishlariga bo‘lgan ishonch! Haqiqiy Shohidning xabari Xudoning xalqini ayanchli bir aldanishda topadi, biroq ular o‘sha aldanishda samimiydirlar. Ular o‘z holatlarining Xudo nazarida naqadar achinarli ekanini bilmaydilar. Murojaat qilinganlar o‘zlarini yuksak ruhiy holatda deb xushomad qilayotgan bir paytda, Haqiqiy Shohidning xabari ularning xotirjamligini ruhiy ko‘rlik, qashshoqlik va baxtsizlikdan iborat haqiqiy holatlarini dahshatli fosh etish bilan buzadi. Bu qadar o‘tkir va qattiq guvohlik xato bo‘lishi mumkin emas, chunki so‘zlayotgan Haqiqiy Shohidning O‘zidir va Uning guvohligi to‘g‘ri bo‘lishi shart.

> “It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.

> “O‘z yutuqlarida o‘zini xotirjam his qiladigan va o‘zini ma’naviy bilimda boy deb biladiganlar uchun, o‘zlarining aldanayotganliklari hamda har bir ma’naviy inoyatga muhtoj ekanliklarini bildiruvchi xabarni qabul qilish qiyindir. Muqaddaslanmagan yurak ‘hamma narsadan aldamchiroq va haddan tashqari buzuqdir.’ Menga shunday ko‘rsatildiki, ko‘plar o‘zlarini yaxshi masihiylar deb xushomad qilmoqdalar, holbuki ularda Isodan kelgan biror nur nuri ham yo‘q. Ular ilohiy hayotda o‘zlari uchun tirik tajribaga ega emaslar. Ular Ruhning qimmatli inoyatlariga erishish uchun jiddiy va sabotli sa’y-harakat qilishga bo‘lgan haqiqiy ehtiyojlarini his etishlaridan oldin, Xudo huzurida o‘zini chuqur va to‘la xor tutish ishiga muhtojdirlar.” Guvohliklar, 3-jild, 252, 253.

Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.

Ishayo o‘zining Laodikiya holatidan qaytarilgach, u dunyoga so‘nggi ogohlantirish xabarini olib borish uchun ixtiyoriy ravishda o‘zini bag‘ishladi. Oltinchi bobning uchinchi oyati Ishayoning payg‘ambarlik tarixini Vahiy kitobining o‘n sakkizinchi bobidagi payg‘ambarlik tarixi bilan bog‘laydi; o‘sha yerda farishta tushib keladi va yer yuzini o‘zining ulug‘vorligi bilan yoritadi.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Shundan keyin men osmondan tushib kelayotgan, buyuk hokimiyatga ega bo‘lgan yana bir farishtani ko‘rdim; yer uning ulug‘vorligidan yoritildi. Vahiy 18:1.

Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”

Ishayo Vahiy o‘n sakkizinchi bobdagi farishta pastga tushadigan vaqtda Xudoning xalqini ifodalaydi, chunki u samoviy muqaddasxonaga olib kirilganida, serafimlarning: “Muqaddas, muqaddas, muqaddasdir lashkarlar Rabbiysi; butun yer Uning ulug‘vorligi bilan to‘lgandir”, deb e’lon qilayotganini eshitdi. Ishayo, xuddi Vahiydagi Yuhanno kabi, oxirgi ogohlantirish xabarini e’lon qiladigan Xudoning xalqini ifodalaydi. Yuhanno Xudoning xalqini “qolganlar” deb atagan, Ishayo esa ularga “o‘ndan bir” yoki ushr deb ishora qilgan. Ibroniy tilidagi o‘zak so‘zning ma’nosi “ushr bermoq”dir.

The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.

Ishayo bergan “qancha vaqtgacha?” degan bashoratli savol Xudoning kalomida qayta-qayta beriladi (va qisqalik nuqtai nazaridan, “qancha vaqtgacha?” degan savolning javobi shuki, u Amerika Qo‘shma Shtatlarida milliy yakshanba qonunining joriy etilishini bildiradi). Ellen Uaytga ko‘ra, o‘sha vaqtda “milliy murtadlikdan keyin milliy halokat keladi”, Ishayoga ko‘ra esa bu “shaharlar odamsiz vayron bo‘lib qolguncha, uylar odamzodsiz bo‘lguncha, yurt tamomila xarob bo‘lguncha, va Rabbiy odamlarni uzoqqa surgun qilguncha, va yurtning o‘rtasida buyuk tashlab ketilish bo‘lguncha” sodir bo‘ladi. “Yurtning o‘rtasidagi buyuk tashlab ketilish” Daniel 11:41 ga ko‘ra Yakshanba Qonuni paytida qulatiladigan “ko‘plar”dir. Bular Ishayo 6 va Matto 13 dagi ko‘zlari bor-u, ammo ko‘rmaydigan va quloqlari bor-u, ammo eshitmaydigan kishilar, shuningdek Vahiy 3 dagi Laodikiya jamoatiga berilgan maslahatni rad etadiganlardir.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41

> U shon-shuhratli mamlakatga ham kiradi, va ko‘p mamlakatlar qulatiladi; ammo qo‘lidan mana bular qutulib qoladi: Edom, Mo‘ab va Ammon avlodining boshliqlari. Doniyor 11:41

Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.

Ishayo Vahiyda Yuhanno ko‘rganidek, Iso Masihni O‘z ma’badida vahiyda ko‘rdi. Ishayo “qaytadigan” va daraxt singari “yeb bitiriladigan” “o‘ndan bir ulush”ni, ya’ni ushrni ifodalaydi. “Yeb bitiriladigan” deb tarjima qilingan ibroniycha so‘z olov bilan yondirib yo‘q qilish ma’nosini anglatadi. Shunga qaramay, “o‘ndan bir ulush” ichida olov yondirib yo‘q qila olmaydigan bir “mohiyat” bor. Demak, to‘qqizdan to‘qqiz qismda bu mohiyat yo‘q edi? Teil va eman daraxtini yeb bitiruvchi hamda yondirib yo‘q qiluvchi qilib tasvirlangan olov — Malaki kitobida O‘z ma’badiga to‘satdan keladigan Ahd Elchisining olovidir.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Mana, Men O‘z xabarchimni yuboraman, u Mening oldimda yo‘lni hozirlaydi; sizlar izlayotgan Rabbiy O‘z ma’badiga to‘satdan keladi, ahdning xabarchisi ham, sizlar Undan zavqlanadigan Zot — mana, U keladi, deydi lashkarlar Egasi bo‘lgan Rabbiy.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Lekin Uning keladigan kuni kim bardosh bera oladi? Va U zohir bo‘lganida kim tura oladi? Chunki U zargarning olovi kabidir, va kir yuvuvchilarning ishqori kabidir. U kumushni eritib poklovchi kabi o‘tiradi; U Levi o‘g‘illarini poklaydi va ularni oltin hamda kumush kabi tozalaydi, toki ular Egamizga solihlik ila nazr keltirsinlar. Shunda Yahudo va Quddusning nazri Egamizga qadimgi kunlardagidek, avvalgi yillardagidek manzur bo‘ladi. Malaki 3:1–4.

Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.

Ishayoning o‘ndan biri (ya’ni ushr) ayni paytda Malakining “solihlikdagi nazri”dir. Malakining nazri — Xudoning xalqidir; ular “Levining o‘g‘illari” sifatida ifodalanadi va “solihlikdagi nazr”ni hosil qilish uchun olov bilan poklanadi. Ishayoning guvohligida olov tomonidan “yeb yuborilganlar” esa o‘ndan biri, ya’ni ushrdir.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Menga berilgan Xudoning inoyatiga ko‘ra, men dono me’mor kabi poydevor soldim, boshqasi esa uning ustiga qurmoqda. Ammo har kim uning ustiga qanday qurayotganiga ehtiyot bo‘lsin. Chunki hech kim qo‘yilgan poydevordan boshqa poydevor qo‘ya olmaydi; bu poydevor esa Iso Masihdir. Endi kim bu poydevor ustiga oltin, kumush, qimmatbaho toshlar, yog‘och, pichan, somon bilan qursa, har kimning ishi oshkor bo‘ladi; chunki o‘sha kun buni ayon qiladi, zero u olov bilan namoyon bo‘ladi; va olov har kimning ishini qanday ekanini sinab ko‘radi. 1 Korinfliklarga 3:10–13.

Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.

Pavlus bu yerda har bir insonning ishlari “olov” orqali oshkor qilinishini e’lon qiladi. Malakiyda olov shlakni kuydirib yo‘q qiladi. Ishayoda “o‘ndan bir qism”ning poklanishi ular barglarini to‘kkanlarida, ya’ni “qachon” sodir bo‘ladi. Barglar Odam Ato va Momo Havo guvohlik berganidek, yashirin gunoh, riyokorlik va haddan oshgan o‘ziga ishonchning ramzidir.

Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.

Ishayoning “o‘ndan biri”da yonib ketib bo‘lmaydigan bir mohiyat bor, va o‘sha mohiyat “muqaddas urug‘”dir. Ularning ichida Masih bor — ulug‘vorlik umidi. Ishayoning o‘zi ham “muqaddas urug‘”dir, shuningdek u aniqlab ko‘rsatadigan “o‘ndan biri” hamdir. Ham “muqaddas urug‘”, ham “o‘ndan biri” Uning muqaddas maskanidagi Iso Masihning Vahiyi orqali Laodikiyalik holatdan Filadelfiyalik holatga qaytadi.

The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.

Ishayoning vayron bo‘lganini, o‘zining nopok va mag‘firatga muhtoj gunohkor bir kishi ekanini faryod bilan e’lon qilishiga sabab bo‘lgan Xudoning ulug‘vorligi haqidagi vahiy, daraxtlar barglarini to‘kadigan paytda samoviy Muqaddasxonada sodir bo‘ladi. “To‘kmoq” so‘zi “tashqariga uloqtirmoq”ni yoki daraxtni “kesib tashlamoq”ni anglatadi. Bu yerda Laodikeyaning chetga uloqtirilishi tasvirlangan. “O‘ndan biri” yoki qoldiq Malakiyning Ahd Xabarchisi keltiradigan poklovchi “olov”dan o‘tadi; shu tariqa ularning insoniy ishlari ruhiy ma’noda kuydirib yo‘q qilinadi va shunday qilib kuydirib bo‘lmaydigan yagona narsa — “mohiyat”, ya’ni “Muqaddas Urug‘”gina qoladi. Eshitishni rad etganlar esa o‘lik quruq barglar kabi tashlab yuboriladilar yoki Rabbimizning og‘zidan qusib chiqariladilar.

Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.

Iso muqaddas Urug‘dir, va urug‘ butun o‘simlikni hosil qilish uchun zarur bo‘lgan barcha DNKni o‘zida saqlaydi. Xudoning Kalomi urug‘dir, shu bois Xudoning Kalomidagi biror narsaning ilk tilga olinishi, agar to‘g‘ri anglab yetilsa, o‘sha mavzuni imonlida to‘la kamolotga yetkazish uchun zarur bo‘lgan barcha ma’lumotni o‘z ichiga oladi.

Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.

Ishayo kitobining oltinchi bobi Iso Masihning Vahiy xabari bilan barakalanish uchun albatta “eshitish” lozim bo‘lgan davrda “eshitmaydigan” bir xalqni ko‘rsatadi. Iso nazarda tutgan xalq Xudoning tanlangan xalqi edi; ular Uning xotini edi, ular Uning ahd xalqi edi, ular qadimgi Isroil edi.

Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.

Qadimgi Isroil yoki birinchi Isroil zamonaviy Isroilni yoki oxirgi Isroilni timsollaydi. Dunyoning oxiridagi Xudoning xalqi — Yettinchi kun Adventistlari, Uning tanlangan xalqi, Uning xotini, Uning ahd xalqi — zamonaviy Isroildir. Ishayo tarixining guvohligi, Masihning tarixi bilan birlashib, dunyoning oxirida Yettinchi kun Adventizmi Laodikiya xabarida ifodalangan yo‘qolgan va qutqarib bo‘lmaydigan “holat”da bo‘lishini tasdiqlovchi ikki guvohni taqdim etadi.

They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.

Ular aslida najot topolmaydigan emas, balki shunchaki Laodikiya holatlarida najot topolmaydiganlardir; xuddi Ishayo o‘z tajribasidan avval qanday bo‘lgan bo‘lsa va Masih tarixidagi yahudiylar qanday bo‘lgan bo‘lsa, shunday.

One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.

Laodikiyalik eshitishi lozim bo‘lgan narsalardan biri — Ekuvchi haqidagi masaldir. U bu masalda Xudoning Kalomi “urug‘”, muqaddas urug‘ ekanini “eshitishi” kerak. Bu “eshitilganda”, Vahiy kitobining yashirin xabarini ochila boshlaydigan bir poydevor qo‘yiladi, chunki o‘sha xabar Isoning Alfa va Omega, Birinchi va Oxirgi, Boshlanish va Oxir ekanini chuqur anglashga o‘ralgandir. Oxirning boshlanish bilan munosabatini tushunish, Isoning Kalom ekanini va Uning Urug‘ ekanini tushunishni ham o‘z ichiga oladi.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Boshida Kalom bor edi, Kalom Xudo bilan birga edi, va Kalom Xudo edi. U boshida Xudo bilan birga edi. Hamma narsa U orqali yaratilgan; va yaratilgan narsalardan birortasi ham Usiz yaratilmagan. Unda hayot bor edi; va hayot insonlarning nuri edi. Va nur zulmatda porlaydi; va zulmat uni anglamadi. Yuhanno 1:1–5.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.

> Endi va’dalar Ibrohimga va uning nasliga berilgan edi. U: “Va nasllaringga”, ko‘plarga ishora qilgandek, demaydi; balki bir kishiga ishora qilgandek: “Va sening naslingga”, deydi, bu esa Masihdir. Galatiyaliklarga 3:16.

To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.

Oxir bilan boshlanish o‘rtasidagi munosabatni tushunish “birinchi zikr qoidasi”ni anglashni talab etadi. Birinchi zikr qoidasi shuni ko‘rsatadiki, biror mavzuning boshlanishi u uchun eng muhim murojaatdir, chunki u butun hikoyani o‘z ichiga oladi; zero, u Xudoning Kalomi sifatida urug‘dir. So‘nggi murojaat esa muhimlik jihatidan ikkinchi o‘rindadir, chunki aynan o‘sha yerda hikoyaning barcha unsurlari bir-biriga bog‘lanib, hech qanday ochiq uch qolmaydi. Ammo biror mavzuga doir o‘rta murojaatlar hikoyaga kuch va ravshanlik qo‘shadi, va shu ma’noda o‘rta qism boshlanish yoki yakun kabi birdek zarurdir.

There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.

Bu mavzuda ko‘proq to‘xtalib o‘tish mumkin, biroq Matto o‘n uchinchi bobdagi parchaga qaytar ekanmiz, Iso eshitadigan va eshitmaydigan ikki toifa kishini ajratib ko‘rsatganini qayd etishimiz mumkin. U eshitmaslikning bir necha yo‘lini ko‘rsatadi, so‘ng esa eshitadiganlar ustiga baraka e’lon qiladi.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.

> Ammo ko‘zlaringiz baxtlidir, chunki ular ko‘radi; va quloqlaringiz baxtlidir, chunki ular eshitadi. Zero, sizlarga chinini aytaman: ko‘p payg‘ambarlar va solih kishilar sizlar ko‘rayotgan narsalarni ko‘rishni orzu qilganlar, ammo ko‘rmaganlar; va sizlar eshitayotgan narsalarni eshitishni orzu qilganlar, ammo eshitmaganlar. Endi sizlar urug‘ sochuvchi haqidagi masalni tinglanglar. Matto 13:16–18.

Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:

Shunday ekan, payg‘ambarlik nuqtayi nazaridan bu “baraka” Vahiy 1:3 dagi ayni o‘sha barakaning o‘zidir:

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

> Bu bashoratning so‘zlarini o‘qiydigan ham, uni eshitadiganlar ham, unda yozilganlarga rioya qiladiganlar ham baxtlidirlar; chunki vaqt yaqin.

Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.

Matto o‘n uchinchi bobda Isoning Ishayo oltinchi bobga qilgan ishorasi, Ellen Uaytning yozuvlari bilan birga, dunyoning oxirida shunday ulug‘vor narsalar ko‘rilishi va eshitilishini tasdiqlaydiki, ko‘plab solih kishilar va payg‘ambarlar oxirgi ogohlantirish xabari muhrdan yechiladigan hamda odamlar o‘shanda ularni “ko‘radigan” va “eshitadigan” davrda yashashni orzu qilgan edilar.

John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.

Yuhannoga o‘ninchi bobda “Yetti Gumburlash” aytgan narsalarni muhrlab qo‘yish buyurildi, yigirma ikkinchi bobda esa shunday e’lon qilinadi: “Ushbu kitob bashoratining so‘zlarini muhrlama, chunki vaqt yaqindir.” Keyingi oyat insoniyatning sinov muddatining tugashini ko‘rsatadi. Sinov muddati tugashidan sal avval “Yetti Gumburlash”ni muhrdan ochish haqida e’lon beriladi; ayni o‘sha vaqtda Vahiy kitobida muhrlangan yagona parcha ham shudir. “Yetti Gumburlash” haqida esa bizga ularning Adventizmning boshlanishi va yakunini ifodalashi ma’lum qilinadi.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Yuhannoga berilgan va yetti momaqaldiroq orqali ifodalangan o‘sha maxsus nur birinchi va ikkinchi farishtalarning xabarlari ostida yuz beradigan voqealarning tasviri edi....”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Bu yetti momaqaldiroq o‘z ovozlarini yangratganlaridan keyin, kichik kitobga doir masalada Yuhannoga, xuddi Doniyorga bo‘lgani kabi, shunday buyruq keladi: ‘Yetti momaqaldiroq aytgan narsalarni muhrlab qo‘y.’ Bular kelajakdagi voqealarga taalluqli bo‘lib, ular o‘z tartibi bilan oshkor etiladi.” The Seventh-day Adventist Bible Commentary, 7-jild, 971.

The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.

Yetti Momaqaldiroq Adventizmning boshlanishi davridagi voqealarni, ya’ni birinchi va ikkinchi farishta xabari tarixida 1798-yildan 1844-yil 22-oktabrgacha bo‘lgan hodisalarni ifodalaydi; va yuqorida qayd etilgan o‘sha maqolada bizga shunday ma’lum qilinadiki, Yetti Momaqaldiroq “o‘z tartibida oshkor qilinadigan kelajak voqealariga taalluqlidir”. Adventizmning boshlang‘ich tarixi Adventizmning yakunini namoyon etadi, chunki Iso Masih Alpha va Omega sifatida Adventizmning butun tarixi ustiga O‘z imzosini qo‘yadi, zero bu tarix qadimgi Isroil tarixidek muqaddas tarixdir.

According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.

Matto o‘n uchinchi bobda Iso aytganiga ko‘ra, bu voqealar payg‘ambarlar ko‘rishni orzu qilgan, shogirdlar esa bilganlari uchun barakali bo‘lgan narsalardir. O‘sha shogirdlar dunyoning oxirida yashovchi Xudoning xalqini ifodalaydi; ular ko‘radigan va eshitadigan narsalari uchun barakalidirlar. Ular ko‘radigan va eshitadigan narsa — Iso Masihning Vahiy kitobi xabaridir; bu xabar yetti Momaqaldiroq xabari orqali ham ifodalanadi, va u ham Millerchilar tarixini, ham yuz qirq to‘rt mingning tarixini ifodalaydi.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “1840–1844 yillarda berilgan barcha xabarlar hozir kuchli ta’sir bilan yetkazilishi kerak, chunki yo‘nalishini yo‘qotgan kishilar ko‘pdir. Bu xabarlar barcha jamoatlarga yetib borishi kerak.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Masih dedi: ‘Ko‘zlaringiz baxtlidir, chunki ular ko‘radi; quloqlaringiz ham, chunki ular eshitadi. Chunki sizlarga rostini aytaman, ko‘p payg‘ambarlar va solih kishilar sizlar ko‘rayotgan narsalarni ko‘rishni orzu qildilar, ammo ko‘rmadilar; sizlar eshitayotgan narsalarni eshitishni istadilar, ammo eshitmadilar’ [Matto 13:16, 17]. 1843 va 1844 yillarda ko‘rilgan narsalarni ko‘rgan ko‘zlar baxtlidir.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Xabar berildi. Va bu xabarni takrorlashda hech qanday kechikish bo‘lmasligi kerak, chunki zamonning alomatlari amalga oshib bormoqda; yakunlovchi ish bajarilishi lozim. Qisqa vaqt ichida buyuk bir ish amalga oshiriladi. Yaqinda Xudoning tayiniga ko‘ra shunday bir xabar beriladiki, u baland nido darajasiga qadar kuchayadi. Shunda Doniyor o‘z ulushida turib, o‘z guvohligini beradi.” Manuscript Releases, 21-jild, 437.

Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”

Ellen White Masih solih kishilar ko‘rishni orzu qilgan tarix deb ko‘rsatgan tarixni 1840-yildan 1844-yilgacha bo‘lgan Millerchilar tarixi deb belgilaydi, so‘ngra “yaqinda Xudoning tayiniga ko‘ra shunday bir xabar beriladiki, u baland nido darajasigacha kuchayib boradi”, deydi. “Baland nido” uchinchi farishtaning yakuniy ogohlantirishini ramziy ifodalaydi, va o‘sha xabar berilganda, u Adventizmning boshlanishidagi tarixni takrorlaydi. Yakuniy ogohlantirish xabari barcha jamoatlarga “borishi lozim bo‘lgan xabarlar”dir, va 1840–1844-yillarda berilgan barcha “xabarlar endi qudrat bilan taqdim etilishi lozim.”

The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”

Alfa va Omega oxirni boshlanish bilan tasvirlaydi. Ellen Uayt shunday deydi: “xabarlar barcha jamoatlarga yetkazilishi kerak”, Iso esa Yuhannoga dedi: “Men Alfa va Omegaman, birinchi va oxirgiman; va ko‘rayotganingni bir kitobga yozib, Osiyodagi yetti jamoatga yubor; ya’ni Efesga, Smirnaga, Pergamga, Tiyatiraga, Sardisga, Filadelfiyaga va Laodikeyaga.”

The messages of 1840 through 1844 are part of what is to be sent to the churches.

1840-yildan 1844-yilgacha bo‘lgan xabarlar jamoatlarga yuborilishi lozim bo‘lgan narsaning bir qismidir.

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