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# What is Truth? - Number Three

Haqiqat nima? — Uchinchi son

The Road to Emmaus

Emmausga Yo‘l

Author

Jeff Pippenger

Published

September 7, 2023

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In the gospel of John, just after the Last Supper until Jesus goes to the Garden of Gethsemane there is a long narrative from chapter fourteen through the end of chapter seventeen. I intend to address these chapters in the next article. This article is the platform to build the understanding of those chapters upon. In terms of the reform line of Christ’s history the dialogue of Christ and His disciples in those chapters is just after the triumphal entry and just before the cross. Jesus entered Jerusalem, then had his final meal with the disciples, then the narrative takes place and he then goes to Gethsemane and at midnight that same day He is arrested and the seven step process that leads to the crucifixion began. He and the disciples were prophetically located just after the Exeter camp meeting and just before the Great Disappointment, in a history that is represented by the seventh month movement. In the narrative that begins just after the Last Supper the first thing Jesus says is:

Yuhanno Injilida, Oxirgi Kechki Ovqatdan keyin to Iso Gethsemaniya bog‘iga borguniga qadar, o‘n to‘rtinchi bobdan o‘n yettinchi bobning oxirigacha cho‘zilgan uzun bir rivoyat mavjud. Men keyingi maqolada ana shu boblarni ko‘rib chiqmoqchiman. Ushbu maqola o‘sha boblar haqidagi tushunchani uning ustiga qurish uchun zamin vazifasini o‘taydi. Masih tarixining islohot chizig‘i nuqtayi nazaridan, o‘sha boblarda Masih bilan Uning shogirdlari o‘rtasidagi muloqot tantanali kirishdan keyin va xochdan oldin sodir bo‘ladi. Iso Quddusga kirdi, so‘ng shogirdlar bilan so‘nggi taomini qildi, keyin ushbu rivoyat yuz beradi va shundan so‘ng U Gethsemamaniyaga boradi; o‘sha kunning o‘zida yarim tunda U hibsga olinadi va xochga mixlanishga olib boradigan yetti bosqichli jarayon boshlanadi. U va shogirdlar bashoratli ma’noda Exeter lager yig‘inidan keyin va Buyuk Umidsizlikdan oldin, yettinchi oy harakati bilan ifodalangan bir tarixda joylashgan edilar. Oxirgi Kechki Ovqatdan darhol keyin boshlanadigan rivoyatda Isoning aytgan birinchi so‘zi shudir:

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

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

Knowing that a great disappointment was just hours ahead, Jesus sought to strengthen His disciples for the coming crisis. The hidden line of prophecy within the four waymarks that make up the events that are symbolized as the seven thunders is the history where these three steps of the narrative in the gospel of John takes place. That hidden line, within the seven thunders represents the history of the first disappointment to the last disappointment.

Oldinda bor-yo‘g‘i bir necha soatdan keyin yuz beradigan buyuk hafsalasi pir bo‘lish hodisasini bilgan Iso O‘z shogirdlarini yaqinlashib kelayotgan inqiroz uchun mustahkamlashga intildi. Yetti momaqaldiroq sifatida ramziy ifodalangan voqealarni tashkil etuvchi to‘rtta yo‘l-belgi ichidagi yashirin bashorat chizig‘i — Yuhanno Xushxabaridagi rivoyatning ushbu uch bosqichi sodir bo‘ladigan tarixdir. Yetti momaqaldiroq ichidagi o‘sha yashirin chiziq birinchi hafsalasi pir bo‘lishdan to so‘nggi hafsalasi pir bo‘lishgacha bo‘lgan tarixni ifodalaydi.

Just before Jesus informs them to “let not” their hearts “be troubled” Judas Iscariot had left the supper to go to the Sanhedrin for the third and final time. When he left the supper for his third meeting, he closed his probation.

Iso ularga yuraklari “bezovta bo‘lmasin” deb aytishidan sal avval Yahudo Ishqariyot kechki ovqatdan chiqib, uchinchi va so‘nggi marta Sinedrion huzuriga ketgan edi. U uchinchi uchrashuvi uchun o‘sha kechki ovqatdan chiqqanida, uning sinov muddati yopildi.

In the context of the hidden line within the symbol of the seven thunders the triumphal entry of Christ represents the Midnight Cry where two classes of worshippers are manifested. The waymark of the middle letter of the Hebrew that is employed to create the Hebrew word “truth,” is the thirteenth letter of the Hebrew alphabet. Thirteen represents rebellion, and as a prophetic waymark it represents the Midnight Cry where the foolish virgins represent a manifestation of rebellion, as does Judas during the waymark of the triumphal entry.

Yetti momaqaldiroq ramzi ichidagi yashirin chiziq kontekstida Masihning tantanali kirib kelishi ikki toifa sajda qiluvchilar namoyon bo‘ladigan Yarim Tun Nidosini ifodalaydi. Ibroniy tilida “haqiqat” so‘zini hosil qilish uchun qo‘llanadigan o‘rta harfning yo‘l belgisi ibroniy alifbosining o‘n uchinchi harfidir. O‘n uch isyonni ifodalaydi, va bashoratli yo‘l belgisi sifatida u nodon bokiralar isyonning namoyon bo‘lishini ifodalaganidek, tantanali kirib kelish yo‘l belgisida Yahudo ham shunday qiladigan Yarim Tun Nidosini ifodalaydi.

> “There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.

> «Bug‘doy orasida begona o‘tlar bo‘lgan va doimo bo‘ladi; dono qizlar bilan birga nodon qizlar ham, idishlarida moyi bo‘lmaganlar o‘z chiroqlari bilan birga bo‘lgan va bo‘ladi. Masih yer yuzida barpo etgan jamoatda tamagir Yahudo bor edi, va jamoat tarixining har bir bosqichida unda Yahudolar bo‘ladi.» Signs of the Times, October 23, 1879.

When Judas returned the money, admitted his betrayal to Caiaphas and then to Christ, he then went to hang himself. As he was leaving the judgment hall he cried out, with the very words that represent the foolish virgin’s dilemma when they recognize they did not obtain the oil.

Yahudo pulni qaytarib bergach, Qayafaga, so‘ngra esa Masihga xiyonatini tan olgach, borib o‘zini osdi. Hukm zalidan chiqib ketayotganida, u aynan nodon bokiralarning yog‘ni olmaganlarini anglab yetganlarida duch keladigan mushkul holatini ifoda etuvchi so‘zlarning o‘zi bilan faryod qildi.

> “Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” Desire of Ages, 722.

> “Yahudo o‘z yolvorishlari behuda ekanini ko‘rdi va: Kech bo‘ldi! Juda kech bo‘ldi! — deya nido qilib, majlisxona ichidan otilib chiqdi. U Isoning xochga mixlanishini ko‘rib yashay olmasligini his etdi va noumidlik ichida borib, o‘zini osib qo‘ydi.” Desire of Ages, 722.

Judas illustrates a false Midnight Cry message as “rushed from the hall exclaiming, It is too late! It is too late!” The message always manifest two classes of worshippers, and just as in Millerite history the foolish virgins carry on after the true Midnight Cry message arrives with a false message. Thus, in Millerite history we have the movement that elected William Miller as the leader, while rejecting the third angel’s message and opposing the little flock that followed Christ into the Most Holy Place.

Yahudo soxta Yarim tun faryodi xabarini “zaldan shoshilib chiqib, ‘Juda kech! Juda kech!’ deb qichqirdi” tarzida tasvirlaydi. Bu xabar har doim sajda qiluvchilarning ikki toifasini namoyon etadi, va Milleriylar tarixida bo‘lgani kabi, haqiqiy Yarim tun faryodi xabari kelganidan keyin nodon bokiralar soxta xabar bilan davom etadilar. Shunday qilib, Milleriylar tarixida biz Uilyam Millerni yetakchi etib saylagan, ayni paytda uchinchi farishtaning xabarini rad etgan va Masihga ergashib Eng Muqaddas joyga kirgan kichik podaga qarshi chiqqan harakatni ko‘ramiz.

> “My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> “Mening aqlim kelajakka ko‘chirildi, o‘shanda ishora beriladi. ‘Mana, Kuyov kelmoqda; Uni kutib olishga chiqangizlar.’ Ammo ba’zilar chiroqlarini to‘ldirish uchun moy olishni kechiktirgan bo‘ladilar va juda kech bo‘lganda ular moy bilan ifodalangan fe’l-atvorni boshqalarga o‘tkazib bo‘lmasligini anglaydilar.” Review and Herald, February 11, 1896.

The third waymark of the hidden history, represents judgment and is represented by the last letter of the Hebrew alphabet. The letter is “Tav,” and when written it is shaped as a cross. The cross represents judgment.

Yashirin tarixning uchinchi yo‘l belgisi hukmni anglatadi va ibroniy alifbosining oxirgi harfi bilan ifodalanadi. Bu harf “Tav”dir, va yozilganda u xoch shaklida bo‘ladi. Xoch hukmni anglatadi.

From the first disappointment in Millerite history until the Midnight Cry, or from the letter alpha until the thirteenth letter there is a waymark representing a period of time, which is identified as the tarrying time in the parable of the ten virgins, a tarrying time that is also in Habakkuk chapter two. From the Midnight Cry, or the thirteenth letter of rebellion unto the great disappointment, the last letter of the alphabet there is also a period of time which was called the “seventh month movement,” not because it lasted seven months, but because the message of the Midnight Cry identified that Christ would come on the tenth day of the seventh month of the Jewish calendar, which was the Day of Atonement.

Millerchilar tarixidagi birinchi umidsizlikdan to Tungi faryodgacha, yoki alfa harfidan to o‘n uchinchi harfgacha, vaqt oralig‘ini ifodalovchi bir belgi mavjud bo‘lib, u o‘nta bokira haqidagi masaldagi kutish vaqti sifatida aniqlanadi; bu kutish vaqti Habakkuk kitobining ikkinchi bobida ham uchraydi. Tungi faryoddan, yoki isyonning o‘n uchinchi harfidan boshlab, buyuk umidsizlikkacha, ya’ni alifboning oxirgi harfigacha, yana bir vaqt oralig‘i ham bor edi; u “ettinchi oy harakati” deb atalgan, bu uning yetti oy davom etgani uchun emas, balki Tungi faryod xabari Masih yahudiy taqvimining yettinchi oyining o‘ninchi kuni, ya’ni Poklanish kunida kelishini ko‘rsatgani uchundir.

The context for the narrative from John chapter fourteen until chapter eighteen begins in a period of time that typifies the seventh month movement of Millerite history. The burden of the narrative the gospel of John is to prepare the disciples for the coming crisis of the cross (the letter ‘Tav’). Christ therefore identifies that from His death until He ascends to His Father and returns would be for His disciples a period of sorrow, uncertainty and disappointment. As with the prophetic characteristics of all the first disappointments that are represented in the testimony of the reform lines, the disappointment involves a condition that is brought about by a disregard of a previously revealed important truth. Christ’s death on the cross was and is an important truth and He had told the disciples directly that He would be crucified and resurrected, but the crisis was so great, so overwhelming, that they forgot what they should have remembered.

Yuhanno kitobining o‘n to‘rtinchi bobidan o‘n sakkizinchi bobigacha bo‘lgan rivoyatning konteksti Millerchilar tarixidagi yettinchi oy harakatini timsollaydigan bir davrda boshlanadi. Yuhanno xushxabaridagi ushbu rivoyatning asosiy yuki shogirdlarni xochning yaqinlashayotgan inqiroziga (‘‘Tav’’ harfi) tayyorlashdan iboratdir. Shuning uchun Masih O‘z o‘limidan boshlab, Otasi huzuriga ko‘tarilib, yana qaytib kelguniga qadar bo‘lgan davr shogirdlari uchun qayg‘u, noaniqlik va umidsizlik davri bo‘lishini ko‘rsatadi. Islohot yo‘nalishlarining guvohligida ifodalangan barcha birinchi umidsizliklarning bashoratli xususiyatlarida bo‘lgani kabi, bu umidsizlik ham ilgari ochib berilgan muhim haqiqatga e’tiborsizlik qilish natijasida yuzaga kelgan bir holatni o‘z ichiga oladi. Masihning xochdagi o‘limi muhim haqiqat edi va shunday bo‘lib qoladi, U shogirdlarga O‘zi xochga mixlanishi va tirilishi haqida to‘g‘ridan-to‘g‘ri aytgan edi, biroq inqiroz shu qadar buyuk, shu qadar dahshatli ediki, ular esda tutishlari kerak bo‘lgan narsani unutdilar.

> “When Christ, the Hope of Israel, was hung upon the cross and was lifted up as He told Nicodemus He would be, the disciples’ hope died with Jesus. They could not explain the matter. They could not understand all that Christ had told them about it beforehand.” Faith and Works, 63.

> “Isroilning Umidi bo‘lgan Masih xochga mixlanib, Nikodimga aytganidek yuqoriga ko‘tarilganida, shogirdlarning umidi Iso bilan birga o‘ldi. Ular bu voqeani tushuntira olmadilar. Masih bu haqda ularga oldindan aytganlarning barchasini ular tushuna olmadilar.” Faith and Works, 63.

The burden of the entire narrative in the four chapters of John we are addressing was Jesus preparing His disciples for the period of disappointment they would experience beginning at the midnight arrest of Jesus, until He returned from ascending to His Father. In the four chapters of John, that period of time when Christ was away from the disciples represents a tarrying time. Historically that period of time, which I am identifying as a tarrying time took place after the crisis of the cross. In the four chapters we are preparing to consider, they prophetically represent the tarrying time that begins with the first disappointment, not after the great disappointment of the cross.

Biz ko‘rib chiqayotgan Yuhannoning to‘rt bobidagi butun bayonning asosiy mazmuni shundan iborat ediki, Iso O‘z shogirdlarini, Isoning yarim tunda qo‘lga olinishi bilan boshlanib, U Otasining huzuriga ko‘tarilib ketganidan so‘ng qaytib kelguniga qadar ular boshdan kechiradigan umidsizlik davriga tayyorlayotgan edi. Yuhannoning ushbu to‘rt bobida Masihning shogirdlardan uzoqda bo‘lgan o‘sha vaqt davri bir kutish davrini ifodalaydi. Tarixiy jihatdan, men kutish davri deb atayotgan bu vaqt oralig‘i xoch inqirozidan keyin sodir bo‘lgan. Biz ko‘rib chiqishga hozirlanayotgan ushbu to‘rt bobda esa, bashoratomuz ma’noda ular buyuk xoch umidsizligidan keyin emas, balki birinchi umidsizlik bilan boshlanadigan kutish davrini ifodalaydi.

Why am I suggesting that the last disappointment that Christ was preparing His disciples for, was typifying the first disappointment which in Christ’s reform line was the death of Lazarus? This question needs to be resolved before we can see the narrative in the four chapters of John in the light which upholds the truths that are now being unsealed in connection with the hidden history of the seven thunders.

Nega men Masih O‘z shogirdlarini tayyorlayotgan so‘nggi ko‘ngilsizlik, Masihning islohot chizig‘idagi birinchi ko‘ngilsizlik bo‘lgan Lazarusning o‘limini timsollayotgan edi, deb ta’kidlayapman? Yuhannoning to‘rt bobidagi rivoyatni yetti momaqaldiroqning yashirin tarixi bilan bog‘liq holda hozir muhridan ochilayotgan haqiqatlarni qo‘llab-quvvatlaydigan nuqtai nazarda ko‘ra olishimizdan oldin, bu savolga aniqlik kiritilishi lozim.

In the history of Christ, the period of time between the death and resurrection of Lazarus aligns with the tarrying time. Christ then goes to Jerusalem for His triumphal entry. Christ in John fourteen is speaking to His disciples during the history of what would be the seventh month movement that began when the tarrying time had already ended at the arrival of the message of the Midnight Cry that initiated the movement of the seventh month.

Masih tarixida Lazarusning o‘limi bilan tirilishi orasidagi vaqt oralig‘i taraddud vaqti bilan mos keladi. So‘ngra Masih O‘zining zafarlı kirishi uchun Quddusga boradi. Yuhanno o‘n to‘rtinchi bobida Masih shogirdlariga yettinchi oy harakati bo‘ladigan tarix davomida gapirmoqda; bu harakat taraddud vaqti allaqachon tugaganidan keyin, yettinchi oy harakatini boshlab bergan Yarim tun faryodi xabarining kelishi bilan boshlagan edi.

To understand how the Hebrew word “truth” confirms the identification of the hidden history that has been unsealed from the symbolic history of the seven thunders requires some careful analysis of the message Christ was then giving to his disciples in John chapter fourteen through chapter seventeen. An example of the waymark of the great disappointment being employed to illustrate the waymark of the first disappointment can be recognized by the experience of the disciples on the road to Emmaus.

Ibroniycha “haqiqat” so‘zining yetti momaqaldiroqning ramziy tarixidan muhrdan yechilgan yashirin tarixning aniqlanishini qanday tasdiqlashini tushunish uchun Masihning Yuhanno kitobining o‘n to‘rtinchi bobidan o‘n yettinchi bobigacha shogirdlariga o‘sha paytda berayotgan xabarini sinchkovlik bilan tahlil qilish talab etiladi. Buyuk umidsizlikning yo‘l belgisi birinchi umidsizlikning yo‘l belgisini tasvirlash uchun qanday qo‘llanayotganiga misolni Emmausga ketayotgan yo‘ldagi shogirdlarning tajribasida ko‘rish mumkin.

What ended the tarrying time in Millerite history was the correction of the previously failed prediction of 1843. The work of Samuel Snow in developing the message that ushered in the seventh month movement that concluded with the Great Disappointment can be historically tracked, by following Samuel Snow’s growth in understanding through his published writings and his public presentations that lead up to the Exeter camp meeting. The inspired commentary approaches that development differently than simply the historical development of Snow’s ultimate message. Sister White informs us that the message was recognized when the Lord removed His hand from a mistake in the figures upon Habakkuk’s 1843 chart.

Millerchilar tarixidagi choʻzilish vaqtiga yakun yasagan narsa 1843-yilga oid avval muvaffaqiyatsiz chiqqan bashoratning tuzatilishi edi. Buyuk Hafsalasi Pir Boʻlish bilan yakunlangan yettinchi oy harakatiga yoʻl ochib bergan xabarni shakllantirishda Samuel Snowning qilgan ishini tarixan kuzatish mumkin; buning uchun Samuel Snowning tushunishdagi oʻsishini uning nashr etilgan yozuvlari va Exeter lager yigʻinigacha olib borgan ommaviy taqdimotlari orqali izlash lozim. Ilhomlantirilgan sharh esa bu rivojlanishga Snowning pirovard xabarining shunchaki tarixiy taraqqiyoti sifatida emas, balki boshqacha yondashadi. Opa Uайт bizga shuni maʼlum qiladiki, Rabbiy Habakkukning 1843-yilgi jadvalidagi hisoblarda yoʻl qoʻyilgan xatodan Oʻz qoʻlini tortib olganida, bu xabar tan olingan edi.

> “I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

> “Men Xudoning xalqini quvonchli umid ichida, o‘z Rabbisini kutayotgan holda ko‘rdim. Ammo Xudo ularni sinashni niyat qilgan edi. Uning qo‘li bashoratli davrlarni hisoblashdagi bir xatoni yopib turdi. O‘z Rabbisini kutayotganlar bu xatoni aniqlamadilar, va vaqtga qarshi chiqqan eng bilimdon kishilar ham uni ko‘ra olmadilar. Xudo O‘z xalqining ko‘ngli qolishiga yo‘l qo‘yishni niyat qilgan edi. Vaqt o‘tdi, va Najotkorlarini quvonchli umid bilan kutganlar g‘amgin va ruhdan tushgan bo‘ldilar, holbuki Isoning zohir bo‘lishini sevmagan, balki xabarni qo‘rquv tufayli qabul qilganlar, Uning kutilgan vaqtda kelmaganidan mamnun bo‘ldilar. Ularning imon da’vosi qalbga ta’sir qilmagan va hayotni poklamagan edi. Vaqtning o‘tishi bunday qalblarni fosh etish uchun juda munosib tarzda belgilangan edi. Aynan ular birinchi bo‘lib Najotkorlarining zohir bo‘lishini chin dildan sevgan g‘amgin, ko‘ngli qolgan kishilardan yuz o‘girib, ularni masxara qildilar. Men Xudoning O‘z xalqini sinab ko‘rishidagi va ularni sinov soatida kimlarning orqaga chekinib, qaytib ketishini aniqlash uchun sinchkov imtihondan o‘tkazishidagi hikmatini ko‘rdim.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

> “Iso va butun samoviy lashkar jonlari sevgan Zotni ko‘rishni shirin umid bilan uzoq kutganlarga hamdardlik va sevgi bilan qaradilar. Ularning sinov soatida ularga madad berish uchun farishtalar ularning atrofida parvoz qilib turardilar. Samoviy xabarni qabul qilishni e’tiborsiz qoldirganlar zulmatda qoldirildilar, va Xudoning g‘azabi ularga qarshi alangalandi, chunki U osmondan yuborgan nurni ular qabul qilishni istamadilar. Rabbiylari nega kelmaganini tushuna olmagan, ammo sodiq qolgan o‘sha hafsalasi pir bo‘lganlar zulmatda qoldirilmadilar. Ular yana bashoratli davrlarni tekshirish uchun Muqaddas Kitoblariga yo‘naltirildilar. Rabbimizning qo‘li raqamlardan olindi, va xato tushuntirib berildi. Ular bashoratli davrlar 1844-yilgacha yetib borishini ko‘rdilar, va bashoratli davrlar 1843-yilda tugaganini ko‘rsatish uchun ilgari keltirgan ayni dalil, ularning 1844-yilda nihoyasiga yetishini isbotlashini angladilar. Xudoning Kalomidan chiqqan nur ularning holatiga porladi, va ular bir kutish muddatini kashf etdilar — ‘Garchi u [vahiy] kechiksa ham, uni kut.’ Masihning darhol kelishiga bo‘lgan muhabbatlarida ular haqiqiy kutuvchilarni oshkor etish uchun belgilangan vahiyning kechikishini nazardan qochirgan edilar. Yana ularda bir vaqt nuqtasi bor edi. Biroq men ko‘rdimki, ularning ko‘plari 1843-yilda o‘z e’tiqodlarini ajratib turgan g‘ayrat va quvvat darajasiga ega bo‘lish uchun o‘zlarining qattiq hafsalapirliklaridan yuqoriga ko‘tarila olmas edilar.”

> “Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.

> “Shayton va uning farishtalari ular ustidan g‘alaba qozondilar, va xabarni qabul qilmaganlar, uni shunday ataganlaridek, o‘sha aldanishni qabul qilmaganliklarida o‘zlarining uzoqni ko‘ra biladigan hukmlari va donoligi bilan o‘zlarini tabrikladilar. Ular o‘zlariga qarshi Xudoning maslahatini rad etayotganlarini va osmondan yuborilgan xabarni hayotda namoyon etayotgan Xudoning xalqini sarosimaga solish uchun Shayton va uning farishtalari bilan hamjihatlikda ish ko‘rayotganlarini anglamadilar.”

> “The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.

> “Bu xabardagi imonlilar jamoatlarda zulm ostida edilar. Bir muddat, xabarni qabul qilmaydiganlar qalblaridagi tuyg‘ularni amalda namoyon etishdan qo‘rquv sabab tiyilib turdilar; ammo vaqtning o‘tishi ularning haqiqiy his-tuyg‘ularini oshkor qildi. Ular kutayotganlar o‘zlarini majbur deb bilgan holda bergan, bashoratli davrlar 1844 yilgacha cho‘zilganini bildiruvchi guvohlikni sukutga cho‘ktirishni istadilar. Imonlilar o‘z xatolarini ravshanlik bilan tushuntirdilar va nima uchun 1844 yilda o‘z Rabblarini kutganliklarining sabablarini bayon qildilar. Ularning muxoliflari keltirilgan qudratli dalillarga qarshi hech qanday dalil keltira olmadilar. Shunga qaramay, jamoatlarning g‘azabi alangalandi; ular dalillarni tinglamaslikka va guvohlikni jamoatlardan siqib chiqarishga qat’iy ahd qildilar, toki boshqalar ham uni eshitmasin. Xudo ularga bergan nurni boshqalardan tiyib qolishga jur’at etmaganlar jamoatlardan chiqarib yuborildilar; ammo Iso ular bilan edi, va ular Uning yuzining nuri ila shod edilar. Ular ikkinchi farishtaning xabarini qabul qilishga tayyorlangan edilar.” Early Writings, 235–237.

The history just set forth describes, among other things the experience of July 18, 2020, yet the point I wish you to consider is that the understanding that is represented by the message of the Midnight Cry as given by Samuel Snow at the Exeter camp meeting is represented not by the historical work of Snow, but by the action of the Lord’s hand. His hand had covered a mistake and it was when He removed His hand that the Millerites could then understand their disappointment, and also understand that they had been in the period represented as the tarrying time.

Hozirgina bayon qilingan tarix, boshqa narsalar qatori, 2020-yil 18-iyuldagi tajribani tasvirlaydi, biroq men siz e’tibor qaratishingizni istagan nuqta shuki, Exeter lager yig‘ilishida Samuel Snow tomonidan berilgan Yarim Tun Nidosi xabari bilan ifodalangan tushuncha Snow’ning tarixiy ishi bilan emas, balki Rabbiyning qo‘lining harakati bilan ifodalanadi. Uning qo‘li bir xatoni yopib turgan edi, va U O‘z qo‘lini olganida, Millerchilar shundagina o‘zlarining hafsalasi pir bo‘lganini anglay oldilar, shuningdek, ular kechikish vaqti sifatida ifodalangan davrda bo‘lganliklarini ham tushundilar.

The removing of His hand is a vital element of the disciples who were on the road to Emmaus. It typifies the end of the period known as the tarrying time and concludes with the understanding that is represented by the Midnight Cry message. Yet the illustration of Emmaus took place after the cross, which represents the Great Disappointment, not the first disappointment of the death of Lazarus.

Uning qo‘lini olib qo‘yishi Emmauga ketayotgan shogirdlar haqidagi voqeaning hayotiy muhim unsuridir. Bu “kutib turish davri” deb ma’lum bo‘lgan muddatning yakunini timsollaydi va Yarim tun nidosi xabari bilan ifodalangan tushuncha bilan nihoyasiga yetadi. Biroq Emmauz haqidagi bu tasvir xochdan keyin sodir bo‘lgan, xoch esa Lazarusning o‘limi bilan bog‘liq birinchi hafsalasi pir bo‘lishni emas, balki Buyuk Hafsalasi Pir Bo‘lishni ifodalaydi.

> And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? Luke 24:13–16.

> Va mana, o‘sha kunning o‘zida ulardan ikkitasi Quddusdan taxminan oltmish stadiya uzoqlikdagi Emmaus deb ataladigan bir qishloqqa ketayotgan edilar. Ular yuz bergan bu voqealarning barchasi haqida o‘zaro suhbatlashar edilar. Shunday bo‘ldiki, ular o‘zaro gaplashib, mulohaza yuritar ekanlar, Isoning O‘zi yaqinlashib kelib, ular bilan birga yo‘l oldi. Ammo Uni tanimasliklari uchun ularning ko‘zlari tutilgan edi. U ularga dedi: Yo‘lda ketayotganingizda bir-biringiz bilan aytayotgan bu qanday gaplarki, nega g‘amginsizlar? Luqo 24:13–16.

The word “eyes” in the passage represents vision, more than the actual organ of the eye. The word “holden” means strength. The disciples were unable to understand the vision of the cross for Christ had covered their ability to see the prophetic vision of the cross. Christ’s hand is a symbol of His strength. The sadness Jesus identified represented their great disappointment. After further discussion by the disappointed disciples, Christ began to speak.

Mazkur parçada “ko‘zlar” so‘zi ko‘rish a’zosining o‘zidan ko‘ra ko‘proq vahiyiy ko‘rishni anglatadi. “Holden” so‘zi kuchni bildiradi. Shogirdlar xochning vahiyiy manzarasini tushuna olmadilar, chunki Masih xochning bashoratli manzarasini ko‘ra olish qobiliyatlarini yopib qo‘ygan edi. Masihning qo‘li Uning qudratining ramzidir. Iso aniqlagan qayg‘u ularning buyuk umidsizligini ifodalar edi. Umidsizlikka tushgan shogirdlar yana bir oz suhbatlashganlaridan keyin, Masih gapira boshladi.

> Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. Luke 24:25–29.

> Shunda U ularga dedi: Ey nodonlar, payg‘ambarlar aytgan hamma narsaga ishonishga yuragi sust bo‘lganlar! Masih shu narsalarni chekib, so‘ng O‘z ulug‘vorligiga kirishi kerak emasmidi? So‘ng Musodan va barcha payg‘ambarlardan boshlab, U ularga barcha Muqaddas Yozuvlarda O‘zi to‘g‘risida bayon qilingan narsalarni tushuntirib berdi. Ular ketayotgan qishloqqa yaqinlashib qolganlarida, U yana nariroqqa ketmoqchi bo‘lgandek ko‘rindi. Ammo ular Uni majbur etib: Biz bilan qoling, dedilar; chunki kech kirib bormoqda, kun esa ancha og‘ib qoldi. Shunda U ular bilan qolish uchun ichkariga kirdi. Luqo 24:25–29.

Jesus instructed the disciples by employing the “historicist” methodology of biblical interpretation bringing the prophetic lines from Moses onward through sacred history to identify the history of the cross. Jesus used the lines of past prophetic history, which represent the old paths and the methodology of line upon line to instruct the disappointed disciples. When He appeared to travel on without them, they constrained him to come in and tarry with them. They were in the tarrying time, and Christ was about to remove His hand from their eyes. When His hand was removed the tarrying time would end, and as they rushed through the darkness back to Jerusalem and the eleven disciples, they typified the speed of the transmission of the message of the Midnight Cry.

Iso shogirdlarga Muqaddas Kitobni talqin etishning “tarixiychilik” metodologiyasidan foydalanib ta’lim berdi; Musodan boshlab muqaddas tarix orqali o‘tuvchi bashoratli chiziqlarni keltirib, xoch tarixini aniqlab berdi. Iso hafsalasi pir bo‘lgan shogirdlarga ta’lim berish uchun o‘tmishdagi bashoratli tarix chiziqlaridan foydalandi; bular qadimiy yo‘llar va satr ustiga satr metodologiyasini ifodalaydi. U ularsiz yo‘lida davom etmoqchidek ko‘ringanida, ular Uni ichkariga kirib, o‘zlari bilan qolishga undadilar. Ular kutish davrida edilar, va Masih ularning ko‘zlari ustidan O‘z qo‘lini olish arafasida edi. Uning qo‘li olinganida, kutish davri tugardi, va ular qorong‘ulik ichra Quddusga hamda o‘n bir shogird huzuriga shoshilib qaytar ekanlar, ular Yarim Tun Faryodi xabarining uzatilish tezligining timsoli bo‘ldilar.

> And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:31.

> Va shunday bo‘ldiki, u ular bilan dasturxon atrofida o‘tirganida, nonni olib, uni duo qildi, sindirdi va ularga berdi. Shunda ularning ko‘zlari ochildi, va ular Uni tanidilar; va U ularning ko‘z o‘ngidan g‘oyib bo‘ldi. Luqo 24:31.

Jesus removed His hand that had been holding their understanding of the prophetic vision and when he did so, they knew him. Jesus had brought them the message of the Midnight Cry and they received it while eating, for each message must be eaten. They immediately rushed “like a tidal wave across the land” to tell the eleven disciples.

Iso ularning payg‘ambarlik vahiyini anglashini ushlab turgan O‘z qo‘lini oldi, va shunday qilgach, ular Uni tanidilar. Iso ularga Yarim Tundagi Nido xabarini olib kelgan edi, va ular uni ovqatlanayotgan paytda qabul qildilar, chunki har bir xabar yeyilishi lozim. Ular darhol “mamlakat bo‘ylab toshqin to‘lqindek” shoshilib, o‘n bir shogirdga xabar berishga ketdilar.

> And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, Saying, The Lord is risen indeed, and hath appeared to Simon. And they told what things were done in the way, and how he was known of them in breaking of bread. And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he showed them his hands and his feet. And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures. Luke 24:32–45.

> Ular bir-birlariga dedilar: “U yo‘lda biz bilan so‘zlashganda va Muqaddas Yozuvlarni bizga ochib berganda, yuragimiz ichimizda yonib ketmaganmidI?” Va ular o‘sha zahotiyoq o‘rinlaridan turib, Quddusga qaytib bordilar va o‘n bir shogird bilan ular bilan birga bo‘lganlarni yig‘ilgan holda topdilar. Ular shunday deyishardi: “Rabbimiz haqiqatan tirildi va Simunga zohir bo‘ldi.” Ular esa yo‘lda bo‘lgan voqealarni va non sindirishda Uni qanday tanib olganliklarini aytib berdilar. Ular bu haqda gapirib turganlarida, Isoning O‘zi ularning o‘rtasida turib, ularga dedi: “Sizlarga tinchlik bo‘lsin.” Ammo ular dahshatga tushib, qo‘rqib ketdilar va bir ruhni ko‘rdik, deb o‘yladilar. U ularga dedi: “Nega bezovta bo‘lyapsizlar? Nega yuraklaringizda shubhali o‘ylar tug‘ilmoqda? Mening qo‘llarimga va oyoqlarimga qaranglar: bu Men O‘zimman. Menga tegib ko‘ringlar va bilinglarki, sizlar Menda ko‘rib turganingizdek, ruhda et va suyak bo‘lmaydi.” Buni aytgach, ularga qo‘llari bilan oyoqlarini ko‘rsatdi. Ular esa hali ham quvonchdan ishonolmay, hayratda turganlarida, U ularga dedi: “Bu yerda yeydigan biror narsangiz bormi?” Unga qovurilgan baliqning bir bo‘lagini va asalari uyasidan bir bo‘lak berdilar. U oldi-da, ularning ko‘z o‘ngida yedi. So‘ng ularga dedi: “Men hali sizlar bilan birga bo‘lganimda sizlarga aytgan so‘zlarim shulardir: Men haqimda Musoning Qonunida, Payg‘ambarlar kitoblarida va Zaburlarda yozilganlarning hammasi bajo bo‘lishi kerak.” Shundan so‘ng U ularning aqlini ochdi, toki Muqaddas Yozuvlarni tushunsinlar. Luqo 24:32–45.

Just as with the disciples on the road to Emmaus, Jesus presents the message with the past sacred histories of the Bible to explain the history of His death and resurrection, and He did so by giving them an example of eating. God’s people must eat the message. In their uncertainty and sorrow, Jesus brings the tarrying time that took place from His death until His resurrection, ascension and return to a close by opening their understanding to the present truth message that was based upon the sacred histories of the past being brought together line upon line.

Emmausga borayotgan yo‘ldagi shogirdlar bilan bo‘lgani kabi, Iso O‘zining o‘limi va tirilishi tarixini tushuntirish uchun Muqaddas Kitobning o‘tgan muqaddas tarixlari orqali xabarni taqdim etadi va buni ularga yeyish haqidagi bir misolni berish orqali qiladi. Xudoning xalqi xabarni yemoqlari kerak. Ularning noaniqligi va qayg‘usi ichida, Iso ularning tushunchasini satr ustiga satr tarzida birlashtirilgan o‘tgan muqaddas tarixlarga asoslangan hozirgi haqiqat xabariga ochib, O‘zining o‘limidan tortib tirilishi, osmonga ko‘tarilishi va qaytishigacha bo‘lib o‘tgan kutish vaqtini nihoyasiga yetkazadi.

Therefore, the two disciples on the road to Emmaus (representing the second angel that is joined and empowered by the message of the Midnight Cry) identify the tarrying time that followed the cross as the tarrying time that preceded the Midnight Cry. The disciple’s disappointment therefore represents the first disappointment in the prophetic line, not the great disappointment.

Shuning uchun, Emmausga borayotgan yo‘ldagi ikki shogird (Yarim Tun Faryodi xabari bilan birlashib, quvvatlangan ikkinchi farishtani ifodalovchi) xochdan keyin kelgan kechikish vaqtini Yarim Tun Faryodidan oldin bo‘lgan kechikish vaqti sifatida aniqlaydi. Demak, shogirdlarning umidsizligi buyuk umidsizlikni emas, balki bashorat chizig‘idagi birinchi umidsizlikni ifodalaydi.

The story of Emmaus is then repeated with the disappointed eleven disciples. Jesus joins them, instructs them of the fulfillment of the prophetic word through the methodology of “historicism” and then opens their understanding, while eating. The beginning of the story identifies the end of the story. Jesus then sets forth a third witness to the fact that the disappointment of the cross can be prophetically applied to the first disappointment. He provides the third witness to the structure of the history by telling them to tarry in Jerusalem until they receive power from on high.

So‘ng Emmaus voqeasi umidi puchga chiqqan o‘n bir shogird bilan takrorlanadi. Iso ularga qo‘shiladi, “tarixchilik” metodologiyasi orqali bashoratli kalomning bajo bo‘lishi haqida ularga ta’lim beradi va ovqatlanayotgan paytda ularning fahmini ochadi. Hikoyaning boshlanishi hikoyaning oxirini aniqlab beradi. Shundan so‘ng Iso xochdagi umidsizlikni birinchi umidsizlikka bashoratli tarzda tatbiq etish mumkinligi haqidagi haqiqatga uchinchi guvohlikni keltiradi. U ularga yuqoridan qudrat olgunlaricha Quddusda qolishni buyurib, tarix tuzilishiga uchinchi guvohlikni beradi.

> And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy: And were continually in the temple, praising and blessing God. Amen. Luke 24:46–53.

> Va ularga dedi: “Shunday yozilganki, Masih azob chekishi, uchinchi kuni o‘liklar orasidan tirilishi kerak edi; hamda Uning nomi bilan tavba va gunohlarning kechirilishi Quddusdan boshlab barcha xalqlar orasida va’z qilinishi lozim edi. Sizlar esa bu narsalarning guvohlarisizlar. Va mana, Men Otamning va’dasini sizlarning ustingizga yuboraman; ammo sizlar yuqoridan keladigan qudrat bilan ta’minlanmaguningizcha Quddus shahrida qolinglar”. So‘ng U ularni Baytaniyagacha olib chiqdi, qo‘llarini ko‘tardi va ularga duo qildi. Va shunday bo‘ldiki, U ularga duo qilayotganida, ulardan ajraldi va osmonga ko‘tarildi. Ular esa Unga sajda qildilar va katta quvonch bilan Quddusga qaytdilar; hamda doimo Ma’badda bo‘lib, Xudoni madh etib, barakallab yurardilar. Omin. Luqo 24:46–53.

The illustration of the disciples on the road to Emmaus identifies a tarrying time that began at His death until He was resurrected and ascended to His Father. The tarrying time ended for the disciples of Emmaus when the message of the events of the cross was established by the methodology of bringing the lines of past sacred histories together, line upon line. Then the message was carried by the disciples as fast as they possibly could carry it. Then Jesus meets with the eleven disciples, once again the eating of a meal is referenced, line upon line is used to prove the message, and as with the disciples of Emmaus He then opens their understanding and departs. But not before he identifies the history of tarrying in Jerusalem until the tarrying time concludes with the arrival of the Holy Spirit on Pentecost.

Emmaus yo‘lidagi shogirdlar haqidagi misol, Uning o‘limidan boshlab to tirilib, Otasi huzuriga ko‘tarilgunigacha davom etgan bir kutish vaqtini ko‘rsatadi. Kutish vaqti Emmausdagi shogirdlar uchun, xoch voqealari haqidagi xabar o‘tgan muqaddas tarixlarning yo‘nalishlarini satr ustiga satr tarzida birlashtirish metodologiyasi bilan mustahkamlanganida nihoyasiga yetdi. So‘ng bu xabar shogirdlar tomonidan imkon qadar tez yetkazildi. Shundan keyin Iso o‘n bir shogird bilan uchrashadi, yana bir bor taom yeyish esga olinadi, xabarni isbotlash uchun satr ustiga satr usuli qo‘llanadi va Emmausdagi shogirdlarda bo‘lgani kabi, U keyin ularning idrokini ochadi va jo‘nab ketadi. Ammo bundan oldin U Quddusda kutib turish tarixini, ya’ni kutish vaqti Muqaddas Ruhning Hosil bayramida kelishi bilan yakun topgunicha davom etadigan davrni ko‘rsatadi.

When Jesus told His disciples to tarry in Jerusalem, it was the end of the story of the road to Emmaus. The beginning of the story represented a disappointment, followed by a tarrying time, followed by a revelation of truth representing the message of the Midnight Cry. That revelation of truth was accomplished when Christ removed His hand, that had been “holden” the eyes of the disciples. That is the beginning of the story, and the middle of the story is repeated with the same story when Christ removed the disappointment from the eleven disciples by revealing Himself and opening their understanding of His Word. Then a last witness of the identical prophetic structure that begins with the first disappointment not the great disappointment.

Iso shogirdlariga Quddusda qolib turishni buyurganida, bu Emmaus yo‘li haqidagi hikoyaning oxiri edi. Hikoyaning boshlanishi umidsizlikni ifodalagan edi; undan keyin kutib turish davri keldi; undan keyin esa Yarim tun nidosi xabarini ifodalovchi haqiqatning vahiy qilinishi keldi. Haqiqatning o‘sha vahiy qilinishi Masih shogirdlarning ko‘zlarini “tutib turgan” qo‘lini olganda amalga oshdi. Bu hikoyaning boshlanishidir, va hikoyaning o‘rtasi ham xuddi shu hikoyada takrorlanadi: Masih O‘zini namoyon qilib va Ularning Kalomi haqidagi tushunchalarini ochib, o‘n bir shogirddan umidsizlikni olib tashlaganida. So‘ngra aynan o‘sha bashoratli tuzilmaning yana bir oxirgi guvohligi keladi; u buyuk umidsizlikdan emas, birinchi umidsizlikdan boshlanadi.

The history from Emmaus to Pentecost provides three witnesses of the first disappointment, the tarrying time and the Midnight Cry, yet the actual disappointment that is the waymark at the beginning of each of the three witnesses was actually the second disappointment, not the first. Recognizing that the waymark that is the Great Disappointment in Millerite history is used to illustrate the first disappointment in Millerite history is essential in understanding the narrative we find in the four chapters of John that take place between the eating that took place at the last supper and the arrest at midnight in the garden of Gethsemane. It is worth recognizing that when Jesus appeared to the eleven disciples and ate with them, he asked, “Why are ye troubled? and why do thoughts arise in your hearts?”

Emmausdan Hosil bayramigacha bo‘lgan tarix birinchi hafsalasi pir bo‘lishning, kechikish davrining va Yarim Tun Faryodining uchta guvohini taqdim etadi, biroq uch guvohning har birining boshidagi yo‘l belgisi bo‘lgan haqiqiy hafsalasi pir bo‘lish aslida birinchisi emas, balki ikkinchi hafsalasi pir bo‘lish edi. Millerchilar tarixidagi Buyuk Hafsalasi Pir Bo‘lish yo‘l belgisi Millerchilar tarixidagi birinchi hafsalasi pir bo‘lishni tasvirlash uchun qo‘llanilishini anglash, Oxirgi kechki ovqatda yuz bergan tanovul bilan Getsemaniya bog‘ida yarim tunda sodir bo‘lgan hibsga olish oralig‘ida kechadigan Yuhannoning to‘rt bobida uchraydigan rivoyatni tushunishda nihoyatda muhimdir. Shuni e’tirof etishga arziydiki, Iso o‘n bir shogirdga zohir bo‘lib, ular bilan birga taom yeganida, U shunday so‘radi: “Nega bezovtasizlar? va nega yuraklaringizda shubhali o‘ylar paydo bo‘lmoqda?”

Just after he had eaten the last supper in the book of John, the passage we are going to consider begins with the words of Christ telling them, “Let not your hearts be troubled.” Within five days, they had forgotten that very command. Chapter fourteen through chapter seventeen of John’s gospel represents the first disappointment of July 18, 2020, that ushers in a tarrying time, leading to the Revelation of Jesus Christ that is unsealed just before probation closes, and represents the message of the Midnight Cry. That message ushers in a period of time that has been typified by the seventh month movement and is also typified by the Emmaus disciples’ sprint to Jerusalem in the dead of night. That history is what is represented by the three Hebrew letters that were employed by Christ to represent Himself as the “Truth.”

U Yuhanno kitobida tasvirlangan oxirgi kechki ovqatni yeb bo‘lganidan so‘ng darhol, biz ko‘rib chiqmoqchi bo‘lgan parcha Masihning ularga: “Yuraklaringiz bezovta bo‘lmasin”, degan so‘zlari bilan boshlanadi. Besh kun ichida ular aynan o‘sha amrni unutdilar. Yuhanno xushxabarining o‘n to‘rtinchi bobidan o‘n yettinchi bobigacha bo‘lgan qismi 2020-yil 18-iyulning birinchi umidsizligini ifodalaydi; bu esa cho‘zilish davrini boshlab beradi, inoyat muddati yopilishidan sal avval muhrdan ochiladigan Iso Masihning Vahiysiga olib boradi va Yarim tun faryodi xabarini ifodalaydi. O‘sha xabar vaqtning shunday bir davrini boshlab beradi-ki, u yettinchi oy harakati orqali oldindan ifodalangan bo‘lib, shuningdek Emmaus shogirdlarining tun yarmida Quddusga shoshilib yugurishi bilan ham timsollashtirilgan. Ana shu tarix Masih O‘zini “Haqiqat” sifatida ifodalash uchun qo‘llagan uchta ibroniy harfi bilan tasvirlangan narsadir.

It is in the narrative of these four chapters of John where we find not only the work of the Holy Spirit being identified as the same steps of that very word, but also where the best evidence to uphold the claims that are now being made that the final fulfillment of the message of the Midnight Cry is now being progressively presented at the Exeter camp meeting from the twelfth of August to the seventeenth. When the message is finally recognized by the waiting saints, the world will be plunged into the crisis of the Sunday law as those messengers take the final warning message of the “last days” to a dying world.

Yuhannoning ushbu to‘rt bobidan iborat rivoyatda biz nafaqat Muqaddas Ruhning ishi aynan o‘sha Kalomning o‘sha qadamlari ekanligi aniqlab berilganini, balki hozir ilgari surilayotgan da’volarni qo‘llab-quvvatlaydigan eng kuchli dalillar ham shu yerda ekanini topamiz: ya’ni Tungi Faryod xabarining yakuniy bajo bo‘lishi endi 12-avgustdan 17-avgustgacha Exeter lager yig‘ilishida bosqichma-bosqich taqdim etilmoqda. Xabar nihoyat kutayotgan azizlar tomonidan tan olinganida, o‘sha xabarchilar “oxirgi kunlar”ning so‘nggi ogohlantirish xabarini halok bo‘layotgan dunyoga olib borar ekanlar, dunyo yakshanba qonuni inqiroziga g‘arq etiladi.

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