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

Yo‘el kitobi va Laodikiyadagi Yettinchi kun Adventistlar jamoati — Qirq to‘rtinchi maqola

Number Forty-Four

Qirq to‘rtinchi raqam

Author

Jeff Pippenger

Published

February 10, 2026

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In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.

1844-yilda yettinchi kun — Shanba haqidagi ta’limot muhrdan yechildi va keyin Opa Uayt ahd sandig‘iga nazar tashlaganida unga alohida urg‘u bilan ko‘rsatildi. U, shuningdek, oxirgi kunlarda mujassamlanish haqidagi ta’limot ham xuddi shunday samoviy urg‘uga ega bo‘lganini qayd etgan. Yettinchi kun — Shanba, antitipik Poklanish kuni boshlangan paytda ahd sandig‘idan kelgan maxsus nurni ifodalaydi, yettinchi yil shanbasi esa antitipik Poklanish kuni o‘z xulosasiga yetgan paytda ahd sandig‘idan kelgan maxsus nurni ifodalaydi.

The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”

Jismoniylashuv ta’limoti Levilar yigirma uchdagi oxirgi muqaddas yig‘inda timsol qilingan; u Levilar yigirma uchning boshida kelgan birinchi muqaddas yig‘in bo‘lgan yettinchi kun Shabbatining omegasi hisoblanadi. O‘sha birinchi Shabbat Xudoning yaratuvchi qudratini, oxirgi Shabbat esa Uning qayta yaratuvchi qudratini ifodalaydi. O‘sha birinchi Shabbat “23” soni bilan, oxirgisi esa “252” soni bilan ifodalanadi.

Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.

Bu ikki ramz Levilar kitobining yigirma uchinchi bobining tayanch chegaralaridir va ular, shuningdek, Millerchilar tarixining ham tayanch chegaralaridir. 1798 yil Isroilning shimoliy shohligiga qarshi bo‘lgan 2,520 yilning bajo bo‘lishi edi, 2,300 yil esa 1844 yil 22 oktyabrda bajo bo‘ldi. Opa Uayt muqaddas maskanga olib kirilib, O‘n Amrga nazar tashlaganida, u Xudo ishini yarashtirishning oxirgi bosqichida yakunlayotgan paytda Masihga ergashib Eng Muqaddas Joyga kiradigan Xudoning oxirgi kunlardagi xalqini timsollayotgan edi. Ma’bad sinovi — Qo‘ziga U qayerga bormasin ergashish sinovidir.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Bular ayollar bilan bulg‘anmaganlardir; chunki ular bokiradirlar. Bular Qo‘zi qayerga bormasin, Uning ortidan ergashadiganlardir. Bular odamlar orasidan qutqarib olingan bo‘lib, Xudo va Qo‘ziga bag‘ishlangan ilk hosildirlar. Vahiy 14:4.

Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.

Opa Uayt, payg‘ambar sifatida, boshida imon orqali Eng Muqaddas Joyga kirgan sodiqlarni tasvirlar edi va shu tariqa u oxirda imon orqali Eng Muqaddas Joyga kirib, so‘ng sandiqqa nazar tashlaydigan sodiqlarning namunasini ko‘rsatar edi. Ular u yerda yoritilgan holda ko‘radigan narsa mujassamlanish haqidagi ta’limot, yarashtirishning yakunlanishidir. Ular ustini qoplab turgan ikki karubni ko‘radilar; ular yaratilish va qayta yaratilishning ikki Shabbatini ifodalaydi. Ular sandiqning bir tomonida 252 ni, boshqa tomonida esa 23 ni ko‘radilar va yaratilish hamda qayta yaratilishga muvofiq holda, 23 Ilohiyatning insoniyat bilan nikohini ifodalashini anglaydilar; shuningdek, 252 ni Ilohiyat bilan birlashgan insonga aylanishdagi insonning o‘zgarishining ramzi sifatida ko‘radilar.

The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.

Kaforat qopqog‘i olib tashlanmasligi kerak edi; shu bois Opa Uaytning uning ichiga qarashi maxsus vahiy edi, va payg‘ambarlik ma’nosida bu tasvir u yashagan kunlardan ko‘ra ko‘proq oxirgi kunlarga taalluqlidir. Biz qarab turib o‘zgaramiz. Ma’bad sinovi — Masihning O‘z bokira xalqini O‘z ma’badiga qadamba-qadam yetaklashidir. Payg‘ambarlik haqiqatlari Yarim Tun Nidosi xabari bilan yoritilgan yo‘l bo‘ylab joylashgan qadamlarni ifodalaydi.

The Millerite temple of forty-six years is a step.

Qirq olti yillik Milleriy ma’badi bir qadamdir.

The human temple of “23,” (male and female, He created them) is a step.

“23” insoniy ma’badi (erkak va ayol qilib, U ularni yaratdi) bir bosqichdir.

Christ raising His temple in three days is a step.

Masihning O‘z ma’badini uch kun ichida tiklashi bir bosqichdir.

The storehouse is the temple of Malachi.

Omborxona Malakiydagi ma’baddir.

Nehemiah cleansed the storehouse from the profanation of Tobiah.

Naximiyo omborxonani Tobiyoning harom qilishidan pokladi.

That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.

O‘sha ma’bad shoh Yo‘shiyo davridagi islohot paytida bosh ruhoniy Xilqiyo Musoning yozuvlarini topgan joy edi.

The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.

Nehemiyo tahqirdan poklagan ma’bad, Oqsoqol Uayt ta’kidlaganidek, Masih ikki marta uning “muqaddaslikka qarshi qilingan tahqiri”dan poklagan ayni o‘sha ma’baddir.

The casket of Miller’s dream was a step.

Millerning tushidagi tobut bir pogʻona edi.

Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.

Masih O‘zining sodiqlarini Eng Muqaddas Xonaga boshlab kirgach, ularni, White opa sandiq oldiga olib borilganidek, sandiq tomon yetaklaydi, marhamat qopqog‘ini ko‘taradi va ularga ichkariga qarashga ruxsat beradi. Ular ichkariga qaraganlarida, mujassamlashish ta’limoti hamda yettinchi kun Shabbati mayin bir nur halosi bilan o‘ralganini ko‘radilar. Satr ortidan satr, “mayin bir yog‘du bilan bezatilgan” ta’limotlarni tan oladiganlar, imon bilan Eng Muqaddas Xonaga kirib, sandiq ichiga nazar tashlayotgan White opaga qo‘shiladilar.

The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.

Qadimgi payg‘ambarlar o‘zlari yashagan kunlardan ko‘ra ko‘proq oxirgi kunlar haqida aniqroq so‘zlaganlar. O‘sha qadimgi payg‘ambarlarning o‘zlari ham guvohlikning bir qismiga aylanganlarida, ular oxirgi kunlardagi Xudoning xalqini ifodalaydilar, va oxirgi kunlardagi Xudoning xalqi yuz qirq to‘rt mingdir. Oqsoqol Uayt, ehtimol, eng muhim qadimgi payg‘ambardir, chunki uning barcha tasvirlari yuz qirq to‘rt mingning omega tarixining alfa tarixini ifodalaydi. Barcha payg‘ambarlar qoldiqni ifodalaydi, ammo Oqsoqol Uayt, shuningdek, yakuniy tarixda—eng so‘zma-so‘z darajada—bajariladigan boshlanish tarixini ham ifodalaydi.

In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.

Alfa asosiy tarixida, Opa Uayt vahiyda samoviy muqaddas maskanning Eng Muqaddas Joyiga olib kiriladi. U yerga yetgach, ahd sandig‘i ustidagi, olib tashlanmasligi lozim bo‘lgan rahm-shafqat o‘rindig‘i ko‘tarildi, shunda Opa Uayt ichkariga nazar tashlay oldi va u yerda O‘n Amrni ko‘rdi.

> “In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

> “Eng muqaddas joyda men bir sandiqni ko‘rdim; uning usti va yon tomonlari eng sof oltin bilan qoplangan edi. Sandiqning har ikki uchida qanotlarini uning ustiga yozib turgan go‘zal bir karub bor edi. Ularning yuzlari bir-biriga qaratilgan bo‘lib, pastga qarab turar edi. Farishtalar orasida oltin tutatqi tutgich bor edi. Farishtalar turgan joyda, sandiqning ustida, Xudo istiqomat qiladigan taxtga o‘xshab ko‘rinadigan nihoyatda yorqin ulug‘vorlik bor edi. Iso sandiq yonida turar edi, va azizlarning ibodatlari Uning huzuriga ko‘tarilganda, tutatqi tutgichdagi xushbo‘y tutun ko‘tarilar, va U ularning ibodatlarini tutatqi tutuni bilan birga O‘z Otasiga taqdim etar edi. Sandiq ichida mann solingan oltin idish, gullagan Horunning hassasi va kitob kabi bir-biriga yopiladigan tosh lavhalar bor edi. Iso ularni ochdi, va men ularda Xudoning barmog‘i bilan yozilgan O‘n Amrni ko‘rdim. Bir lavhada to‘rttasi, boshqasida esa oltitasi bor edi. Birinchi lavhadagi to‘rttasi boshqa oltitasiga qaraganda yorqinroq porlar edi. Ammo to‘rtinchisi, ya’ni Shabbat amri, ularning barchasidan ham ko‘ra yorqin porlar edi; chunki Shabbat Xudoning muqaddas nomini ulug‘lash uchun saqlanishga alohida ajratilgan edi. Muqaddas Shabbat ulug‘vor ko‘rinar edi — uning atrofini to‘la ulug‘vorlik halqasi o‘rab turgan edi. Men Shabbat amri xochga mixlanmaganini ko‘rdim. Agar u mixlangan bo‘lsa, qolgan to‘qqiz amr ham mixlangan bo‘lur edi; va biz to‘rtinchisini buzganimiz kabi, ularning barchasini ham buzishga erkin bo‘lur edik. Men Xudo Shabbatni o‘zgartirmaganini ko‘rdim, chunki U hech qachon o‘zgarmaydi. Ammo papa uni haftaning yettinchi kunidan birinchi kuniga o‘zgartirgan edi; chunki u vaqtlar va qonunlarni o‘zgartirishi kerak edi.” Early Writings, 32.

The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.

Yettinchi kun Shabbat haqidagi ta’limot dastlab Filadelfiya Milleriylar harakati sifatida boshlangan, so‘ng 1856-yilda Laodikiya Milleriylar harakatiga, keyin esa 1863-yilda Laodikiya Yettinchi kun Adventistlari Jamoatiga aylangan Milleriylar harakatining poydevor tarixidagi alfa ta’limoti edi. Opa Uayt, shuningdek, keyingi kunlar tarixida, bir yuz qirq to‘rt mingning Laodikiya harakati bir yuz qirq to‘rt mingning Filadelfiya harakatiga aylanganda, omega ta’limotini ham belgilab beradi. Alfa va omega nurlari yettinchi kun Shabbat haqidagi ta’limot hamda mujassamlanish haqidagi ta’limot orqali ifodalanadi.

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

> “Xudo bilan muloqot qiladiganlar Solihlik Quyoshining nurida yuradilar. Ular Xudo oldida o‘z yo‘llarini buzuqlikka solib, o‘z Najotkorlarini sharmanda qilmaydilar. Samoviy nur ular ustiga yog‘iladi. Ular bu yer tarixining yakuniga yaqinlashgan sari, Masih haqidagi va Unga taalluqli bashoratlar haqidagi bilimlari nihoyatda ortib boradi. Xudoning nazarida ular cheksiz qadr-qimmatga egadirlar; chunki ular Uning O‘g‘li bilan birlikdadirlar. Ular uchun Xudoning kalomi tengsiz go‘zallik va latofatga egadir. Ular uning ahamiyatini ko‘radilar. Haqiqat ularga ochib beriladi. Mujassam bo‘lish haqidagi ta’limot muloyim bir ziyo bilan o‘raladi. Ular Muqaddas Yozuv barcha sirlarni ochadigan va barcha qiyinchiliklarni hal qiladigan kalit ekanini ko‘radilar. Nurni qabul qilishni va nurda yurishni istamaganlar taqvodorlik sirini anglay olmaydilar, biroq xochni ko‘tarib, Isoga ergashishga ikkilanmaganlar Xudoning nurida nurni ko‘radilar.” The Southern Watchman, April 4, 1905.

The “doctrine of the incarnation” is also called the “mystery of godliness.”

“Jismoniy mujassamlanish haqidagi ta’limot” shuningdek “taqvodorlik siri” deb ham ataladi.

> And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

> Va shak-shubhasiz, xudojo‘ylik siri ulug‘dir: Xudo tanada zohir bo‘ldi, Ruhda oqlanib tasdiqlandi, farishtalarga ko‘rindi, g‘ayriyahudiylar orasida va’z qilindi, dunyoda Unga imon keltirildi, ulug‘vorlikka ko‘tarib olindi. 1 Timo‘tiy 3:16.

The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.

“Sir” oxirgi avlodgacha yashirin bo‘lib qoladi; o‘shanda sodiqlar mujassamlanish haqidagi ta’limot yettinchi kunlik Shabbatning omegasi ekanini ko‘radilar.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.

> Hatto asrlar va avlodlardan beri yashirin bo‘lib kelgan, ammo endi Uning azizlariga oshkor qilingan sir ham shudir: ularga Xudo bu sirning g‘ayriyahudiylar orasidagi ulug‘vor boyligi nima ekanini ma’lum qilishni istadi; bu esa sizlarning ichingizdagi Masihdir, ulug‘vorlik umidi. Kolosaliklarga 1:26, 27.

It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.

Kolossaliklarga 1:26 da “sir” haqida so‘z yuritilishi bejiz emas; u “yashirin” bo‘lgan, biroq bu sir oxirgi kunlarda “oshkor qilinadi”. Bashorat muhrdan yechilganda bashoriy nur oshkor bo‘ladi; bu Doniyor o‘n ikkinchi bobda tasvirlangan bo‘lib, u yerda 1,260 kunning oxirida, oxirzamon paytida, bir bashoratning muhri yechiladi. Avlodlar davomida yashirin bo‘lgan bashorat muhrdan yechiladi, va o‘sha bashorat — muhrdan yechilganda yakshanba qonuni vaqtida g‘ayriyahudiylarga ma’lum qilinadigan “ulug‘vorlik” bo‘lmish haqiqatdir. O‘sha sir — sizlarda bo‘lgan Masih, ulug‘vorlik umididir; bu esa yettinchi karnay sadosi yangraydigan kunlarda amalga oshadi.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Lekin yettinchi farishtaning ovozi yangraydigan kunlarda, u karnay chalishni boshlaganida, Xudoning siri Uning O‘z qullari — payg‘ambarlariga bayon qilganidek, nihoyasiga yetadi. Vahiy 10:7.

It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.

Vahiy 10:7 da ifodalanganidek, yettinchi farishtaning ovozi yettinchi oyning o‘ninchi kunida yangray boshlagani ayni munosibdir. Yettinchi farishta, shuningdek, uchinchi voy sifatida ham tasvirlangan, dastlabki ikki voy esa Islom edi; shu tariqa, uchinchi voyning Islom ekaniga ikki guvohlik beriladi. Xudoning siri Islomning karnayi chalinayotgan paytda tugallanadi.

In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.

Yettinchi karnay tarixida, sizdagi Masihning siri bo‘lgan mujassamlashish ta’limoti, ya’ni U O‘z zimmasiga insoniy tanani olganida Masih orqali namoyon bo‘lganidek, Ilohiylik bilan insoniyatning birikishi ta’limoti; bir yuz qirq to‘rt minglar qatorida bo‘lishga nomzodlar eng Muqaddas Joyga kirish uchun zarur moy va imonga ega-yo‘qliklari jihatidan sinovdan o‘tkaziladilar. Agar ular ikkilansalar, ustilariga zulmat tushadi; agar ular Qo‘zichoq qayerga bormasin, Uning ortidan ergashsalar, sandiqqa nazar solishga yetaklanadilar. Sandiq ichida ular yettinchi kunlik Shabbat ta’limotini va mujassamlashish ta’limotini topadilar.

As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.

Bu ikki ta’limot qanchalik muhim bo‘lmasin, men e’tibor qaratayotgan narsa alfa va omega nurlari emas, balki payg‘ambar ayol Xudoning xalqining samoviy ma’badga kirib, ahd sandig‘iga nazar solishini tasvirlaganidir. So‘nggi kunlarda, bir yuz qirq to‘rt mingning tarixida shunday bir nuqta bo‘lishi kerakki, o‘sha bir yuz qirq to‘rt ming Ochilgan ahd sandig‘iga boqish uchun Eng Muqaddas Joyga olib kiriladi.

If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.

Agar siz payg‘ambarlar oxirgi kunlardagi Xudoning xalqini tasvirlashiga ishonadigan imonga ega bo‘lsangiz, va Opa Uayt Muqaddas Kitobdagi har bir boshqa payg‘ambar kabi, har jihatdan ilhomlantirilganiga ham ishonadigan imonga ega bo‘lsangiz, unda men hozir bayon etgan tatbiq haqiqat sifatida qabul qilinishi shart. Bir yuz qirq to‘rt ming kishi Masihga imon orqali ergashib Eng Muqaddas Joyga kirishi kerak, xuddi Opa Uayt 1844-yil 22-oktabrda sodiqlar shunday qilganini aytganidek. O‘sha paytda ikki toifa namoyon bo‘ldi: imon orqali kirishdan bosh tortganlar va kirganlar.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Menga Masihning birinchi kelishi haqidagi e’lon yana ko‘rsatildi. Yahyo Ilyosning ruhi va qudrati bilan Isoning yo‘lini tayyorlash uchun yuborilgan edi. Yahyoning guvohligini rad etganlar Isoga tegishli ta’limotlardan foyda ko‘rmadilar. Uning kelishini oldindan bildirgan xabarga qarshiliklari ularni shunday bir holatga qo‘ydiki, U Masih ekanligining eng kuchli dalillarini ham ular osonlik bilan qabul qila olmadilar. Shayton Yahyoning xabarini rad etganlarni yanada oldinga olib borib, Masihni ham rad etishga va xochga mixlashga undadi. Buni qilish bilan ular o‘zlarini shunday bir holatga qo‘ydilarki, Hosil bayrami kunidagi barakani qabul qila olmadilar; holbuki, o‘sha baraka ularga samoviy ma’badga olib boradigan yo‘lni o‘rgatgan bo‘lur edi. Ma’bad pardasining yirtilishi yahudiylarning qurbonliklari va marosimlari endi qabul qilinmasligini ko‘rsatdi. Ulug‘ Qurbonlik keltirilgan va qabul qilingan edi, Hosil bayrami kuni tushgan Muqaddas Ruh esa shogirdlarning fikrlarini yerdagi ma’baddan samoviy ma’badga qaratdi; Iso O‘z qoni bilan o‘sha yerga kirgan edi, toki O‘z shogirdlari ustiga O‘z kafforatining manfaatlarini yog‘dirsin. Ammo yahudiylar butunlay zulmatda qoldilar. Ular najot rejasiga oid ega bo‘lishlari mumkin bo‘lgan barcha nurni yo‘qotdilar va hanuz o‘zlarining behuda qurbonliklari hamda nazrlariga ishonishda davom etdilar. Samoviy ma’bad yerdagi ma’badning o‘rnini egallagan edi, ammo ular bu o‘zgarishdan bexabar edilar. Shuning uchun ular muqaddas joydagi Masihning shafoatidan foyda ko‘ra olmadilar.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Ko‘plar yahudiylarning Masihni rad etib, xochga mixlashdagi yo‘liga dahshat bilan qaraydilar; va Uning sharmandali tahqirlanishi tarixini o‘qir ekanlar, o‘zlarini Uni sevamiz, deb o‘ylaydilar hamda Butrus singari Uni inkor etmagan bo‘lur edik, yoki yahudiylar singari Uni xochga mixlamagan bo‘lur edik, deb hisoblaydilar. Ammo barcha insonlarning qalblarini o‘qiydigan Xudo, ular Iso uchun his etamiz, deb da’vo qilgan sevgini sinovdan o‘tkazdi. Butun osmon birinchi farishtaning xabarining qanday qabul qilinishini nihoyatda chuqur qiziqish bilan kuzatdi. Ammo Isoga sevgi izhor qilgan ko‘plar, xoch voqeasini o‘qiganda ko‘z yosh to‘kkanlar ham, Uning kelishi haqidagi xushxabarni masxara qildilar. Ular xabarni quvonch bilan qabul qilish o‘rniga, uni aldanish, deb e’lon qildilar. Ular Uning zohir bo‘lishini sevganlarni yomon ko‘rdilar va ularni jamoatlardan chiqarib yubordilar. Birinchi xabarni rad etganlar ikkinchisidan foyda ko‘ra olmadilar; shuningdek, ular yarim tunda yangragan nido orqali ham foyda topmadilar; holbuki, bu nido ularni imon orqali Iso bilan birga samoviy muqaddas maskanning eng muqaddas joyiga kirishga tayyorlashi kerak edi. Avvalgi ikki xabarni rad etish orqali ular o‘z aql-idroklarini shu qadar qorong‘ulashtirib yubordilarki, eng muqaddas joyga olib boradigan yo‘lni ko‘rsatuvchi uchinchi farishtaning xabarida hech qanday nurni ko‘ra olmaydilar. Men ko‘rdimki, yahudiylar Isoni xochga mixlaganlari kabi, nomigagina masihiy jamoatlar ham bu xabarlarni xochga mixlaganlar; shu sababli ular eng muqaddas joyga boradigan yo‘l haqida hech qanday bilimga ega emaslar va u yerda Isoning shafoatidan foyda ko‘ra olmaydilar. O‘zlarining behuda qurbonliklarini keltirgan yahudiylar singari, ular ham Iso tark etgan bo‘limga o‘zlarining behuda ibodatlarini ko‘taradilar; va bu aldovdan mamnun bo‘lgan Shayton diniy bir qiyofa kasb etib, o‘zini masihiy deb da’vo qiluvchi bu kishilarning ongini o‘ziga tortadi, o‘z qudrati, alomatlari va yolg‘on mo‘jizalari bilan ularni o‘z tuzog‘iga mahkam bog‘laydi.” Ilk Yozuvlar, 259–261.

Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.

Opa Uayt Yahyo Cho‘mdiruvchi va Masih tarixidagi yahudiylarning to‘liq zulmatga botishi bilan yakunlangan sinovning bosqichma-bosqich jarayonini, Millerchilar davridagi xuddi shu tarixni — ya’ni so‘nggi kunlarning qadimgi payg‘ambar ayoli bo‘lgan Opa Uaytning alfa tarixini — yoritib berish uchun ko‘rsatadi. Boshlanishdagi hayot-mamot sinovi Eng Muqaddas Joyga kirish yoki buni rad etish masalasiga oid edi. Buni rad etish, Masih tarixida itoatsiz yahudiylar ustiga tushgan zulmat kabi, Millerchilar tarixidagi isyonchilar ustiga ham xuddi o‘sha zulmatni keltirib chiqardi.

Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.

Iso har doim bir narsaning nihoyasini uning boshlanishi bilan birga tasvirlaydi; shuning uchun, Opa Uayt Muqaddaslar Muqaddasiga olib kirilib, 1844-yil 22-oktabr sinovi bilan bog‘liq holda ochiq sandiqni ko‘rganida, bu yuz qirq to‘rt ming kishi Qo‘ziga ergashib Muqaddaslar Muqaddasiga kirish yoki mutlaq abadiy zulmatga ketish masalasida sinovdan o‘tishini ko‘rsatadi. Bu haqiqat qadimgi payg‘ambarlar, o‘zlari yozib qoldirilgan shahodatning bir qismiga aylanganlarida, Xudoning oxirgi kunlardagi xalqini tasvirlayotganini anglaydigan imonga asoslanadi. Opa Uayt har ikkala toifani ham tasvirlaydi.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> “Men mana shunday tushkunlik holatida ekanimda, ongimda chuqur taassurot qoldirgan bir tush ko‘rdim. Tushimda ko‘rdimki, bir ma’bad bor edi va unga ko‘plab kishilar oqib kelayotgan edi. Vaqt nihoyasiga yetganda, faqat o‘sha ma’badda panoh topganlargina najot topardilar. Tashqarida qolganlarning barchasi abadiy halok bo‘lardi. Tashqarida bo‘lgan, o‘zlarining turli yo‘llari bilan yurayotgan olomon ma’badga kirayotganlarni masxara qilib, ustidan kulardi va ularga bu najot rejasi ayyorona bir aldov ekanini, aslida esa qochib qutulish kerak bo‘lgan hech qanday xavf yo‘qligini aytardi. Ular hatto ba’zilarini devorlar ichiga shoshilib kirishlariga to‘sqinlik qilish uchun ushlab qolardilar.

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> “Masxara qilinishdan qo‘rqib, olomon tarqalgunicha yoki men ular sezmay kirib olgunimcha kutganim ma’qul, deb o‘yladim. Ammo kamayish o‘rniga son-sanoqlar ko‘payib bordi, va juda kech qolib ketishdan qo‘rqib, men shoshilinch ravishda uyimni tark etdim va olomon orasidan suqilib o‘tdim. Ma’badga yetib borish tashvishida atrofimni o‘rab turgan xaloyiqni na payqadim, na unga e’tibor berdim. Binoga kirganimda, ulkan ma’bad bitta bepoyon ustun bilan tutib turilganini ko‘rdim, va unga qattiq majaqlangan hamda qonga belangan bir qo‘zi bog‘langan edi. U yerda hozir bo‘lgan bizlar, bu qo‘zi bizning hisobimizga yirtilib, ezilganini bilgandek edik. Ma’badga kirganlarning hammasi uning oldiga kelib, o‘z gunohlarini e’tirof etishlari kerak edi.”

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> “Qo‘zichoqning ro‘parasida sal balandroq o‘rindiqlar bor edi; ularda juda baxtiyor ko‘ringan bir guruh o‘tirardi. Osmon nuri ularning yuzlariga yog‘ilib turgandek edi, va ular Xudoni madh etib, quvonchli shukronalik qo‘shiqlarini kuylashardi; bu qo‘shiqlar farishtalarning musiqasidek yangrardi. Bular Qo‘zichoq huzuriga ilgari kelib, gunohlarini e’tirof etgan, mag‘firat olgan va endi qandaydir quvonchli voqeani quvonch bilan kutib turgan kishilar edi.”

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.

> “Men binoga kirganimdan keyin ham, ustimga bir qo‘rquv tushdi va bu odamlar oldida o‘zimni xor tutishim kerakligidan bir uyat hissi bosdi. Ammo men go‘yo oldinga yurishga majbur etilgandek edim va qo‘zichoq ro‘parasiga borish uchun ustun atrofidan sekin o‘tib borayotganimda, nogahon karnay sadosi yangradi, ma’bad larzaga keldi, jam bo‘lgan azizlardan zafar hayqiriqlari ko‘tarildi, dahshatli bir yorug‘lik binoni yoritdi, so‘ng hammasi qalin zulmatga cho‘mdi. Baxtiyor odamlarning barchasi o‘sha yorug‘lik bilan birga g‘oyib bo‘ldi, men esa tunning jimjit dahshati ichida yolg‘iz qoldim. Men ruhiy azob ichida uyg‘ondim va buning tush bo‘lganiga o‘zimni zo‘rg‘a ishontira oldim. Menga go‘yo hukmim qat’iy belgilab qo‘yilgandek, Rabbiyning Ruhi meni tark etgandek va endi hech qachon qaytib kelmaydigandek tuyuldi.”

> “Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’

> “Oradan ko‘p o‘tmay men yana bir tush ko‘rdim. Go‘yo men yuzimni qo‘llarim orasiga olib, mutlaq noumidlik ichida o‘tirib, shunday mulohaza qilayotgandek edim: Agar Iso yer yuzida bo‘lganida edi, men Uning oldiga borar, o‘zimni Uning oyoqlari ostiga tashlar va barcha azob-uqubatlarimni Unga aytib berar edim. U mendan yuz o‘girmas edi, menga rahm-shafqat ko‘rsatar edi, va men Uni hamisha sevib, Unga xizmat qilgan bo‘lardim. Xuddi shu payt eshik ochildi va go‘zal qiyofa hamda chehraga ega bir shaxs kirib keldi. U menga achinish bilan boqib dedi: ‘Isoni ko‘rishni istaysizmi? U shu yerda, va agar xohlasangiz, Uni ko‘rishingiz mumkin. O‘zingiz egalik qilayotgan hamma narsani oling-da, menga ergashing.’”

> “I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.

> Men buni ifoda etib bo‘lmas quvonch bilan eshitdim va bor kichik-butik narsalarimni, har bir aziz tutgan buyumimni mamnuniyat bilan yig‘ishtirib, yo‘l ko‘rsatuvchimga ergashdim. U meni tik va aftidan mo‘rt bir zinapoyaga olib bordi. Men zinalardan ko‘tarila boshlaganimda, u boshim aylanib yiqilib ketmasligim uchun ko‘zlarimni yuqoriga qadalgan holda tutishim kerakligi haqida ogohlantirdi. Tik ko‘tarilishdan chiqayotgan boshqa ko‘plar ham tepaga yetib bormaslaridan oldin yiqilib tushdilar.

> “Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.

> “Nihoyat biz oxirgi pog‘onaga yetib keldik va bir eshik oldida to‘xtadik. Shu yerda yo‘lboshchim menga o‘zim bilan olib kelgan barcha narsalarni qoldirishni buyurdi. Men ularni mamnuniyat bilan qo‘ydim; so‘ng u eshikni ochib, menga ichkariga kirishni amr etdi. Bir lahzada men Iso huzurida turardim. O‘sha go‘zal siymoni adashtirib bo‘lmas edi. O‘sha xayrixohlik va ulug‘vorlik ifodasi boshqa hech kimga tegishli bo‘lishi mumkin emas edi. Uning nigohi menga qadalgan zahoti, U hayotimdagi har bir holatdan hamda barcha ichki o‘y-fikrlarim va his-tuyg‘ularimdan voqif ekanini darhol angladim.

> “I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.

> “Men O‘zimni Uning nigohidan pana qilishga urindim, Uning sinovchi ko‘zlariga dosh bera olmasligimni his qildim, biroq U tabassum bilan yaqinlashdi va qo‘lini boshimga qo‘yib dedi: ‘Qo‘rqma.’ Uning shirali ovozining sadosi qalbimni ilgari hech qachon boshdan kechirmagan bir saodat bilan larzaga soldi. Men bir og‘iz so‘z ayta olmaydigan darajada shod edim, lekin his-tuyg‘ulardan yengilib, yuz tuban Uning oyoqlari ostiga yiqildim. Men u yerda ojiz holda yotar ekanman, go‘zallik va ulug‘vorlik manzaralari ko‘z o‘ngimdan o‘tdi, va men go‘yo samoning omonligi hamda tinchligiga yetib borgandek bo‘ldim. Nihoyat kuchim o‘zimga qaytdi, va men o‘rnimdan turdim. Isoning mehrga to‘la nigohlari hanuz menda edi, va Uning tabassumi jonimni quvonchga to‘ldirdi. Uning huzuri meni muqaddas bir haybat va ifoda etib bo‘lmas muhabbat bilan to‘ldirdi.

> “My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.

> “Yo‘lboshchim endi eshikni ochdi, va ikkovimiz ham tashqariga chiqdik. U menga tashqarida qoldirgan barcha narsalarimni yana olishimni buyurdi. Bu bajarilgach, u menga mahkam o‘ralgan yashil bir shnurni uzatdi. Uni yuragimga yaqin joylashtirishimni, va Isoni ko‘rishni istaganimda, uni ko‘ksimdan olib, imkon boricha cho‘zishimni tayinladi. U meni ogohlantirib, uni uzoq vaqt o‘ralgan holda qoldirmasligimni aytdi, aks holda u tugun bo‘lib qolib, to‘g‘rilash qiyin bo‘lishi mumkin edi. Men shnurni yuragimga yaqin joylashtirdim va tor zinadan quvonch bilan tushib, Rabbimni ulug‘lar, hamda uchratgan har kimga Isoni qayerdan topishlari mumkinligini aytar edim. Bu tush menga umid berdi. Yashil shnur mening fikrimda imonni ifodalardi, va Xudoga ishonishning go‘zalligi hamda soddaligi qalbimga ayon bo‘la boshladi.” Testimonies, 1-jild, 27–29.

From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.

1844-yil 17-avgustdagi Exeter lager yig‘ilishining oxiridan 22-oktabrgacha oltmish olti kun bor edi. O‘sha oltmish olti kun Yarim Tun Faryodining e’lon qilinishi davrini ifodalaydi, va o‘n bokira haqidagi masalning kontekstida o‘sha paytda xabarni e’lon qilganlar moyga ega bo‘lganlarni, o‘sha paytda xabarni e’lon qilmaganlar esa moyi bo‘lmaganlarni ifodalaydi.

In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?

Masalda nikoh kechikish davrining boshida sodir bo‘lgan. Qonuniy nikoh tuzilgan, so‘ngra hamma uyiga qaytib, kuyovning otasi nikohni jismonan yakunlash maqbul ekaniga qaror qilgunicha kutgan. Birinchi nikoh bilan yarim tunda bo‘ladigan ikkinchi marosim orasidagi xiyonat zino deb hisoblangan. Kechikish davri kuyovning otasi kelin bilan bir muddat davomida nima yuz berishini kuzatib turishiga asoslangan edi. U homilador edimi?

When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.

Ota hammasi joyida deb qaror qilganida, yarim tun yurishi boshlandi; u Falastinning kunduzgi ezuvchi issig‘idan qochish uchun kechasi boshlandi. Shu sababli, kelinning xizmatkorlari — masaldagi bokiralar — nikoh tomon yurish boshlanganini e’lon qiluvchi yarim tun nidosini kutib turar ekanlar, o‘z chirog‘i va yog‘i zaxirasiga ega bo‘lishlari talab etilar edi, chunki bu voqea kechasi sodir bo‘lishi kerak edi. Exeterda yarim tun nidosi yangradi, va sizda yurish uchun yetarli yog‘ tayyor edi yoki yo‘q edi.

When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.

Ular Exeterdan xabar bilan chiqib ketganlarida, muhrlangan bir xalqni tasvirlayotgan edilar. Ba’zilarida 1844-yil 22-oktabrda nikohga kirish uchun yetarli moy bor edi, ba’zilarida esa yo‘q edi. O‘sha oltmish olti kun Xudoning xalqi yakshanba qonunining yopiq eshigigacha muhrlanadigan bir vaqt davrini ifodalaydi. Agar ularda tegishli miqdorda moy bo‘lganida, ular imon orqali Eng Muqaddas Joyga kirgan bo‘lardilar. Oqsoch opa keyingi kunlarda Xudoning xalqining Eng Muqaddas Joyga kirishini tasvirlagan, va uning alfa tarixida imon orqali Eng Muqaddas Joyga kirish bilan bog‘liq hayot-mamot sinovi mavjud edi. Keyingi kunlarda bir yuz qirq to‘rt ming kishi imon orqali Eng Muqaddas Joyga kirish-kirmaslik masalasida sinovdan o‘tkaziladi. Bu yana bir bor hayot-mamot sinovidir.

We will continue these things in the next article.

Bu masalalarni keyingi maqolada davom ettiramiz.

> “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.

> “Ma’badni poklash orqali Iso O‘zining Masih sifatidagi missiyasini e’lon qilar va O‘z ishiga kirishar edi. Ilohiy Huzurning maskani bo‘lishi uchun bunyod etilgan o‘sha ma’bad Isroil va butun dunyo uchun ibratli bir saboq bo‘lishi ko‘zda tutilgan edi. Abadiy zamonlardan beri, porloq va muqaddas serafdan tortib insongacha bo‘lgan har bir yaratilgan mavjudot Yaratuvchining maskan tutishi uchun bir ma’bad bo‘lishi Xudoning niyati edi. Gunoh tufayli insoniyat Xudo uchun ma’bad bo‘lishdan to‘xtadi. Yovuzlikdan qoraygan va bulg‘angan inson qalbi endi Ilohiy Zotning ulug‘vorligini namoyon etmay qo‘ydi. Ammo Xudo O‘g‘lining mujassam bo‘lishi orqali Osmonning maqsadi ro‘yobga chiqadi. Xudo insoniyatda maskan tutadi, va najot beruvchi inoyat orqali inson qalbi yana Uning ma’badiga aylanadi. Xudo Quddusdagi ma’badni har bir jon uchun ochiq bo‘lgan yuksak taqdirning uzluksiz guvohi bo‘lishi uchun belgilagan edi. Ammo yahudiylar o‘zlari shunchalik faxrlanib qaragan bu binoning ahamiyatini anglamagan edilar. Ular o‘zlarini Ilohiy Ruh uchun muqaddas ma’badlar sifatida topshirmadilar. Quddusdagi ma’bad hovlilarini nopok savdo-sotiqning shovqin-suroni to‘ldirib turgani, shahvoniy ehtiroslar va nopok fikrlar mavjudligidan bulg‘angan qalb ma’badini haddan tashqari haqqoniy tarzda ifodalar edi.”

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Ma’badni dunyoning xaridoru sotuvchilaridan tozalash orqali Iso O‘zining qalbni gunohning bulg‘anishidan, — jonni buzadigan dunyoviy istaklardan, xudbin shahvatlardan, yovuz odatlardan tozalash vazifasini e’lon qildi. Malaki 3:1–3 iqtibos keltirilgan.” Asrlar Orzusi, 161.

> “The prophet says, ‘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’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> “Payg‘ambar shunday deydi: ‘Men osmondan tushib kelayotgan, buyuk hokimiyatga ega boshqa bir farishtani ko‘rdim; va yer uning ulug‘vorligidan yorishdi. U qudratli ovoz bilan qattiq nido qilib dedi: Ulug‘ Bobil qulab tushdi, qulab tushdi va jinlarning maskaniga aylandi’ (Vahiy 18:1, 2). Bu ikkinchi farishta tomonidan berilgan ayni o‘sha xabardir. Bobil qulagan, ‘chunki u barcha xalqlarga o‘z zinokorligining g‘azab sharobidan ichirdi’ (Vahiy 14:8). Bu sharob nima?—Uning soxta ta’limotlaridir. U dunyoga to‘rtinchi amrning Shabbat kuni o‘rniga soxta sabbatni berdi va Shayton avval Edenda Momo Havoga aytgan yolg‘onni—jonning tabiiy o‘lmasligi haqidagi yolg‘onni—takrorladi. U shunga o‘xshash ko‘plab xatolarni uzoq-uzoqlarga yoyib, ‘insonlarning amrlarini ta’limot deb o‘rgatdi’ (Matto 15:9).”

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard 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 18:4, 5).” Selected Messages, book 2, 118.

> “Iso O‘zining ommaviy xizmatini boshlaganida, U Ma’badni uning muqaddaslikka qarshi tahqirli bulg‘anishidan pokladi. Uning xizmatining so‘nggi amallari orasida Ma’badning ikkinchi bor poklanishi ham bor edi. Xuddi shunday, dunyoni ogohlantirishga qaratilgan so‘nggi ishda jamoatlarga ikkita alohida da’vat qilinadi. Ikkinchi farishtaning xabari shunday: ‘Bobil quladi, quladi, o‘sha buyuk shahar, chunki u barcha xalqlarga o‘z zinosi g‘azabining sharobidan ichirdi’ (Vahiy 14:8). Va uchinchi farishta xabarining baland faryodida osmondan bir ovoz eshitiladi: ‘Undan chiqinglar, ey Mening xalqim, toki uning gunohlariga sherik bo‘lmanglar va uning balolaridan ulush olmanglar. Chunki uning gunohlari osmonga yetib bordi, va Xudo uning nohaqliklarini esladi’ (Vahiy 18:4, 5).” Selected Messages, 2-kitob, 118.

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