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

Yoel Kitobi va Laodikeyadagi Yettinchi kun Adventistlar Jamoati — O‘ttiz To‘qqizinchi Bo‘lim

Number Thirty-Nine

O‘ttiz To‘qqizinchi Raqam

Author

Jeff Pippenger

Published

February 2, 2026

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The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.

2024 yilgi tashqi alfa poydevor sinovidan keyin keladigan ichki omega tojtoshi sinovi “omborxona”ning va omborxonada saqlanadigan “oziq”ning ta’rifini talab qiladi. Bu sinov bashoratlidir va haqiqatning ichki hamda tashqi chizig‘iga ega. Javohirlar Jeyms Uaytning qoldig‘imi, yoki ular Xudoning Kalomidagi haqiqatlarmi? Ular ikkalasidir.

At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.

9/11 da Xudoning xalqi kichik kitobchani yeyishga va o‘sha paytda poydevorlar qo‘yilgan Yeremiyoning qadimiy yo‘llariga qaytishga da’vat etildi. 9/11 da, Vahiy kitobining o‘n birinchi bobida Yuhannoga o‘lchash buyurilganda, unga ikki narsani o‘lchash buyurilgani ko‘rildi. Unga ham ma’badni, ham unda sajda qiluvchilarni o‘lchash buyurildi. Unga G‘ayriyahudiylarning muqaddas joy va lashkarni oyoq osti qilgan 1,260 yillik davrining tashqi hovlisini chetda qoldirish buyurildi. Muqaddas joy va lashkar — ma’bad va unda sajda qiluvchilardir.

In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.

2023-yilda 9/11 da tushgan o‘sha farishta yana tushib, Yarim Tun Nidosi xabarining muhrini ochdi; so‘ng 2024-yilda esa Rim ramzi hanuz Millerchilar uchun bo‘lgani kabi vahiyga asos soladimi-yo‘qmi, degan tashqi poydevoriy sinov yuz berdi.

The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”

Osmonning “ochiq derazalari” ma’badning ichki omega sinovining yetib kelishini va “qaytish”ga da’vatni bildiradi. Bu sinov ikki ramzni aniqlashni talab qiladi. Uchinchi farishta 1844-yilda, so‘ngra yana 9/11 da kelganida, Yuhannoga ma’badni va uning ichidagi sajda qiluvchilarni o‘lchash aytiladi; shu tariqa 2023-yilda ma’bad va sajda qiluvchilarni o‘lchashga doir bashoratli ish aniqlanadi. Malakiy “omborxona” nima ekanini va “ozuqа” nima ekanini savol ostiga qo‘yadi. Millerning tushidagi ayni shu savollar esa: “sandıqcha” nima va “javohirlar” nima, degan savollar bo‘ladi.

Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.

Millerning tushi osmonning ochiq derazalarini Vahiy kitobining o‘n to‘qqizinchi bobida g‘olib jamoat oppoq zig‘ir kiyimda yuksaltirilib, Sarvari Olam lashkarining oq otlariga minadigan nuqta sifatida ko‘rsatadi. Ochiq derazalar Malakiyodagi baraka yoki la’nat to‘kiladigan joydir. Millerning ochiq derazasi axlat olib tashlanadigan va javohirlar sandiqqa yig‘iladigan joydir.

The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.

Osmonning derazalari haqidagi ilk ishora Nuh qissasidadir; o‘sha derazalar ochilganda, qirq kecha-yu qirq kunduz yomg‘ir yog‘di. Derazalar ochilganda, kemada sakkiz jon bor edi. Qizil dengizdagi suvga cho‘mish Iordandan o‘tilgungacha qirq yillik sarson-sargardonlikni boshlab berdi. Keyinchalik Masih aynan o‘sha joyda suvga cho‘mdirilganida, U qirq kun davomida sahroga haydaldi. U tirilgach, O‘zining suvga cho‘mishi orqali timsollanganidek, osmonga ko‘tarilishidan oldin qirq kun davomida shogirdlariga ta’lim berdi.

When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.

Jamoat jangari jamoatdan g‘olib jamoatga aylanganda, o‘ttiz yoshli shoh Dovud qirq yil davomida hukmronlik qiladi. G‘olib jamoat payg‘ambar, ruhoniy va shoh bilan ifodalanadi. Yigirma ikki yillik xizmatini boshlaganida o‘ttiz yoshda bo‘lgan payg‘ambar Hizqiyol edi va u bu xizmatni osmonlar ochilgan paytda boshlagan.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Endi shunday bo‘ldiki, o‘ttizinchi yilda, to‘rtinchi oyda, oyning beshinchi kunida, men Kebar daryosi bo‘yida surgunlar orasida ekanimda, osmonlar ochildi va men Xudoning vahiylarini ko‘rdim. Hizqiyol 1:1.

At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.

Yusuf o‘ttiz yoshida ruhoniy sifatida hukmronlik qila boshladi va u Islomning sharq shamoli bilan yuzma-yuz bo‘ldi; bu tobora kuchayib borayotgan inqiroz Misrga — dengizda yotgan ajdahoga — bir dunyo hukumatini joriy etish imkonini berdi. O‘sha inqirozda Yusuf oziq-ovqatni omborxonalarga yig‘di.

In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.

2023-yil iyul oyida sahroda bir ovoz eshitildi, so‘ng Yahudo qabilasining Arsloni Yarim tun nidosi haqidagi xabarni muhridan ochishni boshladi. 2024-yilda tashqi asosiy alfa sinovi ikki toifani ajratdi va muhrdan ochish jarayoni davom etdi. Endi 2026-yilda yana ikki toifani ajratadigan ma’badning ichki omega sinovi yetib keldi.

The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.

Masih Ahdning Elchisi sifatida ko‘plar bilan ahdni tasdiqlagan muqaddas hafta hovli va Muqaddas xonadir. 1844-yil 22-oktabrdan to Mixail o‘rnidan turguncha (xuddi Stiven toshbo‘ron qilinganida o‘sha muqaddas haftaning oxirida qilganidek) Eng Muqaddas Xonadir. Bahorgi bayramlar o‘sha muqaddas haftada bajo keltirildi va ular bayramlarning alfasidir; karnaylar bayrami birinchi kuni, Kafforat kuni o‘ninchi kuni, so‘ng chodirlar bayrami o‘n beshinchi kundan yigirma ikkinchi kungacha bo‘lgan kuzgi bayramlar esa bayramlarning omegasi hisoblanadi.

> “In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.

> “Xuddi shuningdek, ikkinchi kelishga taalluqli timsollar ham ramziy xizmatda ko‘rsatilgan vaqtda amalga oshishi lozim edi. Muso qonuni tizimida muqaddas maskanning poklanishi, ya’ni Buyuk Kafforat kuni, yahudiylarning yettinchi oyining o‘ninchi kunida sodir bo‘lar edi (Levilar 16:29–34); o‘shanda oliy ruhoniy butun Isroil uchun kafforat qilganidan va shu tariqa ularning gunohlarini muqaddas maskandan olib tashlaganidan keyin, tashqariga chiqib xalqni duo qilardi. Shunday qilib, bizning buyuk Oliy Ruhoniyimiz bo‘lgan Masih gunohni va gunohkorlarni yo‘q qilish orqali yerni poklash uchun zohir bo‘lib, Uni kutayotgan O‘z xalqiga o‘lmaslik ne’matini berib duo qiladi, deb ishonilgan edi. Yettinchi oyning o‘ninchi kuni — Buyuk Kafforat kuni, muqaddas maskanning poklanish vaqti — 1844-yilda 22-oktabrga to‘g‘ri kelgan bo‘lib, Rabbiyning kelish vaqti deb qaralgan edi. Bu ilgari keltirilgan dalillar bilan uyg‘un edi: 2300 kun kuz faslida nihoyasiga yetishi kerak edi, va bu xulosa rad etib bo‘lmaydigandek tuyulardi.”

> “In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.

> “Matto 25 dagi masalda kutish va mudrash vaqtidan keyin kuyovning kelishi tasvirlanadi. Bu, hozirgina bayon etilgan dalillarga, bashoratdan ham, timsollardan ham olingan dalillarga muvofiq edi. Ular o‘z haqiqatligiga kuchli ishonch uyg‘otdi; va ‘yarim tun faryodi’ minglab imonlilar tomonidan jar solib e’lon qilindi.

> “Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.

> “Harakat suv to‘lqinidek butun mamlakat uzra yoyildi. U shahardan shaharga, qishloqdan qishloqqa, hatto olis chekka joylargacha kirib bordi, toki Xudoning kutayotgan xalqi to‘liq uyg‘onmaguncha. Bu e’lon qarshisida mutaassiblik xuddi ko‘tarilayotgan quyosh oldida erta tonggi qirov yo‘qolgandek barham topdi. Mo‘minlar o‘zlarining shubha va hayratlari yo‘qolganini ko‘rdilar, umid va jasorat esa ularning qalblarini jonlantirdi. Bu ishda Xudoning Kalomi va Ruhi boshqaruvchi ta’sirisiz paydo bo‘ladigan insoniy jo‘shqinlikka xos bo‘lgan o‘sha haddan oshishlar yo‘q edi. U o‘z tabiatiga ko‘ra qadimgi Isroilda Uning xizmatkorlari orqali berilgan tanbeh xabarlaridan keyin yuz beradigan, tavozega kelish va Rabbiyga qaytish davrlariga o‘xshar edi. U har bir asrda Xudoning ishini belgilab turadigan xususiyatlarni namoyon etardi. Unda jo‘shqin, o‘zidan ketgan quvonch kam edi; aksincha, qalbni chuqur tekshirish, gunohni e’tirof etish va dunyodan yuz o‘girish bor edi. Rabbiy bilan uchrashishga tayyorgarlik iztirobli ruhlarning bosh tashvishi edi. Unda qat’iyatli ibodat va Xudoga shartsiz bag‘ishlanish bor edi.” Buyuk Kurash, 400.

The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.

Bahorgi bayramlar muqaddas haftada bajo keltirildi, va ilk yoki alfa yomg‘iri o‘shanda Hosil bayramida to‘kildi; shu tariqa u kuzgi bayramlardagi so‘nggi yomg‘irning to‘kilishini timsolladi. O‘sha bahorgi bayramlar Levilar 23-bob, birinchi oyatdan yigirma ikkinchi oyatgacha bayon qilingan. Kuzgi bayramlar esa 23-oyatdan 44-oyatgacha keltirilgan. 2300 yil sizni 1844-yilga olib boradi. Bahorgi bayramlar uchun yigirma ikki oyat va kuzgi bayramlar uchun yigirma ikki oyat. Yigirma uchinchi bobda yigirma ikkitadan iborat ikki to‘plam.

The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.

Karnaylar bayrami o‘n kundan so‘ng hukm sodir bo‘lishi haqida ogohlantirish edi, va Chaylalar bayrami Kafforat kunida kechirilgan gunohlar uchun quvonch tantanasi edi. Bayramdan keyingi Shabbat va sakkizinchi kun yerning ming yillik Shabbat oromini ifodalaydi.

> But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.

> Ammo, ey seviklilar, shu bir narsadan bexabar qolmanglar: Rabb huzurida bir kun ming yil kabidir, ming yil esa bir kun kabidir. 2 Butrus 3:8.

The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.

Birinchi farishta hukmning ochilishini e’lon qildi va o‘sha bashoratli darajada 1798 yil, ya’ni Doniyorning “oxirzamon”i, karnaylar bayramining bajo bo‘lishidir; ammo 1840 yil 11-avgustda 1798 yildagi birinchi farishtaning muhrsizlangan xabari ikkinchi voy bashoratining bajo bo‘lishi bilan quvvatlantirildi. Islom karnaylar bayramining ogohlantirishining bir qismidir; u yaqinlashib kelayotgan hukm kunini e’lon qiladi.

For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.

Ko‘rishga tayyor bo‘lganlar uchun, kuzgi Karnaylar va Chodirlar bayramlari o‘rtada hukm bilan birga alfa va omega bayramlarini ifodalaydi. Bu bayramlarning Levilar kitobining yigirma uchinchi bobida ko‘rsatilgani tasodif emas. Yigirma uch soni kafforatning ramzidir. Birinchi bayramning yettinchi oyning birinchi kunida bo‘lishi va oxirgi bayramning yigirma ikkinchi kunda yakunlanishi ham tasodif emas. Karnaylar bayrami ibroniy alifbosining birinchi harfi, Kafforat kuni o‘rta harf, Chodirlar bayrami esa ibroniy alifbosining yigirma ikkinchi harfidir.

Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.

Levilar kitobining yigirma uchinchi bob, 23-oyatdan 44-oyatgacha bo‘lgan qismi “haqiqatning tuzilmasi” ichiga joylashtirilgan yigirma ikki oyatdan iboratdir. O‘rtadagi o‘ninchi kun bir sinovni ko‘rsatadi, chunki o‘n sinovning ramzidir, va Poklanish kuni halok bo‘layotganlarning isyoni qayd etilib, hal qilinadigan joydir; bu isyon esa ibroniy alifbosining o‘n uchinchi harfi bilan ifodalanadi. Ibroniycha “haqiqat” so‘zining o‘rta harfi o‘n uchinchidir va u yettinchi oyning o‘ninchi kuniga muvofiq keladi hamda yo‘l belgisi sifatida ibroniy alifbosi va mazkur kunning bashoratli xususiyatlariga egadir. O‘n bilan o‘n uchning yig‘indisi yigirma uchdir. Yetmish — 10 bilan 7 ning ko‘paytmasidan hosil bo‘lgan yig‘indi bo‘lib, yettinchi oyning o‘ninchi kuni ham yetmishga tenglashadi; bu esa sinov muddatining yakunlanishi ramzidir.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.

> Shunda Butrus Uning oldiga kelib, dedi: “Yo Rabbiy, agar birodarim menga qarshi gunoh qilsa, men uni necha marta kechiray? Yettigachami?” Iso unga dedi: “Senga aytaman: yettigacha emas, balki yetmish karra yettigacha.” Matto 18:21, 22.

Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.

Qadimgi Isroil uchun to‘rt yuz to‘qson yil belgilab qo‘yildi. Bu yillar ikki ming uch yuz yildan ajratib olindi va yetmish hafta sifatida ifodalandi; shu tariqa Iso sinov muddatining chegarasi to‘rt yuz to‘qson yil ekanini, ya’ni Doniyor to‘qqizinchi bobda “yetmish” hafta bilan ifodalanganini ko‘rsatdi.

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

> Sening xalqing va muqaddas shahring ustiga yetmish hafta belgilab qo‘yilgan: gunohkorlikni tamomlash, gunohlarga barham berish, noqobillik uchun kafforat keltirish, abadiy solihlikni olib kirish, vahiy va bashoratni muhrlash hamda eng Muqaddas Zotni moylash uchun. Daniel 9:24.

The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.

“Kesib tashlangan” deb tarjima qilingan ibroniycha so‘z Eski Ahdda faqat shu oyatda qo‘llangan bo‘lib, u “belgilangan” yoki “farmon qilingan” degan ma’noni anglatadi. U odatda “kesib tashlangan” deb tarjima qilinadigan, Ibtido o‘n beshinchi bobda ahdning birinchi bosqichida Abrом qurbonliklarni bo‘laklab kesganiga asoslangan so‘zdan farq qiladi. Isroilga sinov muddati sifatida to‘rt yuz to‘qson yil berilishi, so‘ng esa ular Xudoning ahd xalqi sifatida kesib tashlanishi “belgilangan” va “farmon qilingan” edi. Ikki xil “kesib tashlash” bor: biri bu davrni sinov muddati sifatida bildiradi, ya’ni u yetmish soni orqali kattaroq bir sondan “kesib tashlangan”; va Yoelning “yangi sharob”i ularning og‘izlaridan “kesib tashlanganida”, sinov muddati yopiladi. Yetmish sinov muddatining yakunini ifodalaydi.

The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.

Kuzgi bayramlar ibroniycha “haqiqat” so‘zining uch bosqichiga egadir. Kuzgi bayramlar Levilar 23:23 da boshlanadi, Kafforat kunining o‘rta yo‘l-belgisi o‘ninchi kun va o‘n uchinchi harf bo‘lib, bu 23 ga tenglashadi, Chaylalar bayrami esa yigirma ikkinchi kuni tugaydi, undan keyin bayramdan so‘ng keladigan ulug‘ Shabbat bo‘ladi, va ushbu parcha 23:44 da yakunlanadi.

Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.

Levilar Levilik ruhoniylikni anglatadi. Bahor bayramlari 23:1–22-boblarda, so‘ng kuz bayramlari 23:23–44-boblarda bayon etilgan. Bahor bayramlari yigirma ikki oyat bilan ifodalangan, ibroniy alifbosi esa yigirma ikki harfdan iborat. Kuz bayramlari ham yigirma ikki oyatda bayon qilingan. Karnaylar bayrami Poklanish kunidagi hukmning yaqinlashayotganini e’lon qiladi. So‘ng Chaylalar bayrami yetti kun davom etadi va u yettinchi oyning yigirma ikkinchi kunida yakunlanadi. Yetti kunning birinchi kuni marosimiy Shabbat bo‘lgan, xuddi sakkizinchi kun ham shunday edi; u yetti kunlik bayramdan keyingi kun edi. Birinchi va sakkizinchi kun sakkizinchi kunni yettidan bo‘lgan sakkizinchining timsoliga aylantiradi.

> Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.

> Isroil o‘g‘illariga gapirib aytgin: “Yettinchi oyning o‘n beshinchi kuni yetti kun davomida Egamizga chodirlar bayrami bo‘lsin. Birinchi kuni muqaddas yig‘in bo‘lsin; unda hech qanday qullik ishi qilmanglar. Yetti kun davomida Egamizga olov bilan keltiriladigan nazrni taqdim etinglar; sakkizinchi kuni sizlar uchun muqaddas yig‘in bo‘lsin, va Egamizga olov bilan keltiriladigan nazrni taqdim etinglar; bu tantanali yig‘ilishdir; unda hech qanday qullik ishi qilmanglar. … Shuningdek, yettinchi oyning o‘n beshinchi kunida, yurtning hosilini yig‘ib olganingizda, yetti kun Egamizga bayram qilinglar: birinchi kuni shanbadir, sakkizinchi kuni ham shanbadir.” Levilar 23:34–36, 39.

The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.

Sakkizinchi kunning marosimiy Shabbati Chodirlar bayramidan keyin keladigan ming yillikning Shabbatini ifodalaydi. Qadimgi Isroilning qirq yil davomida sahroda kezib yurgani Chodirlar bayrami kunlarida chodirlarda yashash orqali yodga olinadi; va bu nafaqat keyingi yomg‘irning to‘kilishini, balki Yoqubning musibat vaqtini ham ifodalaydi, o‘sha paytda farishtalar Xudoning sodiqlarini himoya uchun tepaliklar va tog‘larga boshlab borgan bo‘ladi.

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

> “Musibat vaqtida hammamiz shaharlar va qishloqlardan qochdik, ammo azizlarning uylariga qilich bilan bostirib kirgan yovuzlar bizni quvib bordilar. Ular bizni o‘ldirish uchun qilich ko‘tardilar, lekin u sinib, somondek ojiz holda yerga tushdi. Shunda hammamiz najot uchun kechayu kunduz faryod qildik, va bu faryod Xudoning huzuriga ko‘tarildi. Quyosh chiqdi, oy esa to‘xtab qoldi. Soylar oqmay qoldi. Qorong‘i, qalin bulutlar ko‘tarilib kelib, bir-biriga urildi. Ammo ulug‘vorlik barqaror bo‘lgan bir musaffo joy bor edi; o‘sha yerdan ko‘p suvlar shovqinidek Xudoning ovozi kelib, osmonlarni va yerni larzaga soldi. Osmon ochilib-yopilar, va hammasi to‘lqinlanishda edi. Tog‘lar shamolda qamishdek qaltirar, va har tomonga parcha-parcha toshlarni sochib yuborar edi. Dengiz qozondek qaynab, quruqlikka toshlar otdi. Xudo Isoning kelish kuni va soatini aytib, O‘z xalqiga abadiy ahdni topshirayotganida, U bir jumla aytar, so‘ngra so‘zlar yer yuzi bo‘ylab taralayotgan paytda sukut qilardi. Xudoning Isroili ko‘zlarini yuqoriga tikkan holda turib, Yahovaning og‘zidan chiqib, eng baland momaqaldiroq gumburlari singari yer yuzi bo‘ylab taralayotgan so‘zlarni tinglar edi. Bu nihoyatda dahshatli tantana edi. Har bir jumlaning oxirida azizlar: “Shon-sharaf! Hallelujah!” deb hayqirardilar. Ularning yuzlari Xudoning ulug‘vorligi bilan yorishgan edi; va ular Musoning Sinaydan tushganida yuzi qanday porlagan bo‘lsa, shunday ulug‘vorlik bilan porlar edilar. Yovuzlar ulug‘vorlik sababli ularga qaray olmas edilar. Va Xudoni sharaflab, Uning Shabbatini muqaddas tutganlarga bitmas-tuganmas baraka e’lon qilinganida, Hayvon ustidan va uning Surati ustidan qudratli g‘alaba hayqirig‘i yangradi.”

> “Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.

> “Shunda yer tinch olishi lozim bo‘lgan yubiley boshlandi.” Review and Herald, July 21, 1851.

Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.

Iso qaytib keladi va yer ming yil davomida, yerning yettinchi yillik Shabbati va yubiley orqali oldindan timsollanganidek, orom topadi. Levilar kitobi yigirma uchinchi bobning uchinchi oyatida inson uchun yettinchi kun Shabbati, bobning kirish qismi sifatida ko‘rsatiladi; bu bob sakkizinchi bilan yakunlanadi, ya’ni yettitasidan iborat bo‘lgan tartibning sakkizinchisi bilan, va u yerning orom topishi uchun yettinchi yillik Shabbatni ifodalaydi.

> And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.

> Va Egamiz Musoga gapirib, dedi: “Isroil o‘g‘illariga so‘zlab, ularga aytgin: Egamizning bayramlari xususida, sizlar muqaddas yig‘inlar deb e’lon qiladigan bayramlar — mening bayramlarim shulardir. Olti kun ish qilinsin; ammo yettinchi kun to‘liq dam olish shanbasidir, muqaddas yig‘indir; unda hech qanday ish qilmanglar: u barcha maskanlaringizda Egamizning shanbasidir.” Levilar 23:1–3.

The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.

Yigirma uchinchi bobning alfasi — yettinchi kun shabbati, bobning omegasi esa yerning bo‘m-bo‘sh holda bo‘ladigan ming yillik davridir; bu holat yer uchun yettinchi yil shabbati va yubiley orqali timsollangan. Bobning alfasi bahorgi bayramlardir; ular yettinchi kun shabbati bilan boshlanib, yigirma ikkinchi oyatda yakunlanadi; holbuki, bobning omegasi yettinchi oyning yigirma ikkinchi kunida tugaydi, undan so‘ng esa yerning yettinchi yil shabbatini ifodalovchi sakkizinchi kun marosimiy shabbat keladi.

Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.

Birinchi oyatdan yigirma ikkinchi oyatgacha bo‘lgan oyatlar Masihning samoviy Muqaddas joydagi Oliy Ruhoniy sifatidagi xizmatini ifodalaydi; yigirma uchinchi oyatdan qirq to‘rtinchi oyatgacha bo‘lgan oyatlar esa Uning Eng Muqaddas joydagi xizmatini ifodalaydi. Levilar kitobi ruhoniylarning timsolidir va u Masihning Oliy Ruhoniylik xizmatini ifodalaydi. Yettinchi kunning alfa Shabbati yaratilishga borib taqaladi, yettinchi yilning omega Shabbati esa yangidan yaratilgan Yerga qadar yetib boradi. Levilar kitobining yigirma uchinchi bobi tarixiy jihatdan yaratilishdan qayta yaratilishgacha bo‘lgan davrni qamrab oladi.

The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.

Payg‘ambarlik xabarining quvonchi yoki sharmandaligi — Yarim tunda yangragan Nido xabariga yoki uning qalbakilashtirilganiga ega bo‘lganlarning timsolidir. Bu haqiqat rivoyatga kiritilmaguncha, sharmandalikni keltirib chiqaradigan masala ko‘zdan qochiriladi. Haqiqiy moyga ega bo‘lganlar bu nuqtani ko‘zdan qochirmaydilar. Quvonch gunohlari olib tashlanganlar orqali ifodalanadi va u Chaylalar bayramini nishonlayotganlar orqali namoyon etiladi.

> And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

> Kalom jismga aylandi va oramizda maskan qildi; (biz Uning ulug‘vorligini ko‘rdik, bu ulug‘vorlik Otaning yagona tug‘ilganinikidek,) inoyat va haqiqatga to‘la edi. Yuhanno 1:14.

The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:

“Maskan qildi” deb tarjima qilingan yunoncha so‘z “chodir qurmoq” degan ma’noni bildiradi. Iso jismga aylandi va oramizda chodir qurdi. U bizning insoniy tabiatimizni, bizning maskanimizni, chodirimizni, soyabonimizni, tanamizni O‘ziga oldi. Butrus buni shunday ifoda etgan:

> Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.

> Ha, men bu chodirda ekanman, sizlarni eslatish yo‘li bilan uyg‘otib turishni munosib deb bilaman; chunki Rabbimiz Iso Masih menga ko‘rsatganidek, men yaqinda bu chodirimni tark etishim kerakligini bilaman. 2 Butrus 1:13, 14.

Paul said it this way:

Pavlus buni shunday dedi:

> For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.

> Chunki bilamizki, agar bu chodirdagi yer yuzidagi uyimiz buzilsa, bizda Xudodan bo‘lgan bir bino, qo‘l bilan yasalmagan, osmonlarda abadiy bo‘lgan bir uy bordir. Zero, biz bu uyda nola qilamiz va osmondan bo‘lgan uyimizga burkanishni qattiq orzu qilamiz; toki kiyintirilgan holda yalang‘och topilmaylik. Chunki bu chodirda bo‘lgan bizlar yuk ostida ezilib nola qilamiz; yechinib qolishni emas, balki ustidan kiyinishni istaymiz, toki foniylikni hayot yutib yuborsin. 2 Korinfliklarga 5:1–4.

The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.

Chodirlar bayrami osmonning derazalari ochilganda amalga oshadigan yuz qirq to‘rt mingning muhrlanishining ramzidir. Yuz qirq to‘rt mingning gunohlari olib tashlanganda, Muqaddas Ruh g‘olib jamoat ustiga o‘lchovsiz to‘kiladi. Yuz qirq to‘rt ming uchun hukm yakun topadi va muhrlanganlar Chodirlar bayrami orqali ifodalanganidek, Muqaddas Ruhning qudrati ostida uchinchi farishtaning baland hayqirig‘ini e’lon qilish uchun oldinga chiqadilar.

Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.

Bizning tanamiz ma’baddir va chodirdir, ya’ni maskandir. Chaylalar bayramini nishonlash uchun Quddusga to‘planganlar gunohlari o‘chirib tashlanganini nishonlar edilar. Muso sahroda maskanni tiklash uchun ishlatilgan edi, va oxirida Chaylalar bayrami sahroda chaylalarda yashash orqali nishonlangan, chunki Iso har doim oxirni boshlanish bilan tasvirlaydi.

> Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.

> Shunday ekan, ey muqaddas birodarlar, samoviy da’vatning ishtirokchilari, e’tirofimizning Havoriysi va Oliy Ruhoniysi bo‘lgan Masih Isoga diqqat qiling. U O‘zini tayinlaganga sodiq edi, xuddi Muso ham Uning butun uyida sodiq bo‘lganidek. Chunki bu Zot Musodan ko‘ra ulug‘vorroq sharafga loyiq deb topildi, zero uyni qurgan kishi uyning o‘zidan ko‘ra ko‘proq hurmatga egadir. Zero har bir uy kimdir tomonidan quriladi; ammo barcha narsani barpo etgan Xudodir. Va Muso, albatta, keyin aytiladigan narsalarga shahodat bo‘lishi uchun, Uning butun uyida xizmatkor sifatida sodiq edi. Ammo Masih O‘z uyining ustidan O‘g‘il sifatidadir; agar biz umidning ishonchini va maqtanchoq quvonchini oxirigacha mahkam tutsak, o‘sha uy bizmiz. Ibroniylarga 3:1–6.

Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.

Muso Xudo chodir-ma’badni barpo etish uchun foydalangan sodiq xizmatkor edi, ammo Masih Oliy Ruhoniy va Havoriy sifatida xizmatkor Musodan ko‘proq sharafga egadir. Musoning chodir-ma’badidan tortib Sulaymonning ma’badigacha, Hirodning qirq olti yil davomida qayta qurilgan ma’badigacha, o‘zining 46 xromosomali inson ma’badigacha hamda 1798 yildan 1844 yilgacha bo‘lgan Milleriy ma’badigacha — har bir uy Xudo tomonidan qurilgan edi. Ma’badlarning turli zohir bo‘lishlari haqidagi bashoratli chiziqda, u Adan bog‘ida boshlanib, so‘ng gunohdan keyin Bog‘ darvozasi oldida, keyin esa to‘fondan so‘ng qurbongohlar orqali Musogacha davom etadigan bo‘lsa, uch asosiy yo‘l-belgi Muso, Masih va bir yuz qirq to‘rt mingdir.

Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.

Muso va Masih qadimgi Isroilning alif va omikasini ifodalaydi, va ular birgalikda insoniyat hamda Ilohiyatning birlashuvini ifodalaydi; bu esa bir yuz qirq to‘rt ming orqali ham ifodalangan. Uchinchi farishtaning kelishida, Vahiy kitobining o‘n birinchi bobida, Yuhannoga ma’badni o‘lchash buyuriladi, va o‘sha farishtaning aynan o‘sha kelishida, 9/11 da, Yuhannoga yana ma’badni o‘lchash buyuriladi. Har ikki holatda ham unga 1,260 kunlik tashqi hovlini chetda qoldirish aytiladi. 2023 yilda o‘sha farishta yana keldi, va endi Xudoning xalqi ma’badni o‘lchashga da’vat etilmoqda. 1,260 kun, ya’ni uch yarim kun, 2023 yilda tugadi, va o‘sha nuqtadan boshlab Yakshanba qonunidan sal oldingacha ma’bad ko‘tarilishi kerak. 2024 yil poydevorlarning qo‘yilishini belgiladi, va unda vahiyni barpo etadigan timsolning Miller tomonidan aniqlanishiga qarshi norozilik bildirgan, “kichik narsalar kunini mensimagan” bir guruh sifatida isyon namoyon bo‘ldi.

> Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.

> Bundan tashqari, Egamizning kalomi menga kelib, dedi: “Bu uyning poydevorini Zerubbabelning qo‘llari qo‘ygan; uni uning qo‘llari ham bitkazadi; shunda Sen meni sizlarning oldingizga Sarvari Olam yuborganini bilib olursan. Zero, kichik ishlar kunini kim mensimadi? Chunki ular quvonadilar va Zerubbabelning qo‘lida o‘sha yettilar bilan birga shoqulni ko‘radilar; ular butun yer yuzini kezib yuruvchi Egamizning ko‘zlaridir.” Zakariyo 4:8–10.

To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.

Vahiyni o‘rnatadigan narsa Rim ekanligi haqidagi Millerning ta’rifini rad etish — bu poydevorlarni rad etishdir, va bu “kichik narsalar kunini mensimaslik”dir. Milleriylar harakati birinchi va ikkinchi farishtalarning alfa harakati edi, yuz qirq to‘rt mingning harakati esa uchinchi farishtaning omega harakatidir. U alfadan yigirma ikki baravar qudratlidir. Ushbu bashoratli ma’noda Milleriylar harakatining poydevorlari “kichik narsalar kuni”dir. Xabaqquqning ikki lavhasida ifodalangan biror poydevor haqiqatini mensimaslik — o‘limdir, chunki Doniyor 11-bobning o‘n to‘rtinchi oyatida o‘rnatilgan vahiy Sulaymon ta’riflagan ayni vahiydir.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Vahiysiz xalq halokatga uchraydi; ammo qonunga rioya qiluvchi baxtlidir. Hikmatlar 29:18.

The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?

Tosh qopqoq haqidagi vahiy ajoyibdir, chunki u poydevor burchak toshi ayni paytda tosh qopqoq ham ekanini, biroq yigirma ikki baravar ko‘proq qudrat bilan namoyon bo‘lishini ko‘rsatadi. 2024-yildagi alfa poydevor sinovi tashqi aqliy muhrlanish xabari edi, 2026-yildagi omega ma’bad sinovi esa ichki ruhiy muhrlanish xabaridir. Ulardan biri hayvonning surati va tamg‘asini, boshqasi esa Xudoning surati va tamg‘asini aniqlaydi. O‘sha omega ichki sinov Millerning tushidagi ikki ramz orqali ifodalanadi; ular oxirgi kunlardagi voqealar doirasida ta’riflanishi lozim. Omborxona nima? va go‘sht nima?

We will continue these things in the next article.

Bu masalalarni keyingi maqolada davom ettiramiz.

A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.

Iso davridagi yahudiy nikohi uch asosiy bosqichda amalga oshar edi; bu bosqichlar ko‘pincha bir necha oyga yoki bir yilga cho‘zilardi. Birinchi qadam unashtiruv deb ataladigan qonuniy nikoh edi; shu paytda nikoh qonuniy jihatdan o‘rnatilgan hisoblanar, biroq kelin bilan kuyov ajralgan holda qolardi, kuyov esa kelini uchun joy tayyorlash maqsadida otasining uyiga qaytardi. Shuning uchun Maryam, Yusuf bilan birga yashashlaridan avval ham, uning xotini deb atalgan. Bu davrdagi bevafolik zino hisoblanardi.

The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.

Kutish davri noaniq bo‘lib, u kunlar, haftalar yoki oylar davom etishi mumkin edi. Bu noaniqlik masalning muhim unsuridir. Ota kelinning bokiraligini tasdiqlash uchun bir yilgacha kutishi mumkin edi. Kuyov qaytib kelishining aniq kuni yoki soatini e’lon qilmas edi, chunki buni qachon belgilash otaning qarori edi; shu bois kelin to‘y bo‘lishini bilardi — ammo qachonligini bilmas edi. Bu noaniqlik qasddan bo‘lib, ota kuyovga borib kelinini olib kelishni buyurmagunicha, bunga oid barcha ishlar kechiktirilardi.

When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”

Ota: “Borib, keliningni olib kel”, deb aytganida, kuyov do‘stlari bilan, qichqiriqlar va karnay sadolari ostida tunda kelar edi. Bu har doim tunda sodir bo‘lar edi, chunki Isroil yurtida kunning jazirama issig‘ida uzoq masofalarga safar qilish og‘ir bo‘lishi mumkin edi. Mash’alalar va moy zarur edi, chunki ko‘cha chiroqlari yo‘q edi, va yurish-so‘roqlar bir necha soat davom etishi mumkin edi. Qadimgi ibroniy nikohlarida yurishlar chog‘ida e’lon qilinadigan marosimiy ibora shunday edi: “Mana, kuyov kelmoqda!”

The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.

Masaldagi bokira qizlar (kelin dugonalari) tasodifiy ayollar emas edi; ular kelinning xizmatkor hamrohlari bo‘lib, u bilan birga kutar, to‘y kortejiga qo‘shilishlari kutilar va istalgan soatda tayyor bo‘lish hamda kuyovning uyiga eltuvchi yo‘lni yoritish uchun o‘z moylarini olib yurish mas’uliyati ularga yuklangan edi. Mash’alalar tez yonib tugardi, shu bois safar uzoq cho‘zilib qolgan taqdirda ortiqcha moy olib kelish zarurat edi. Moyni o‘zaro umumiy tarzda bo‘lishish yo‘q edi.

The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.

Qadimgi yurish va nikoh marosimida kechikish odatiy hol edi va madaniy jihatdan muammo hisoblanmas edi. Kechikishlar kutilar edi, uyquga ketish esa odatiy hol edi. Farq uxlab qolishda emas, balki uyg‘oqlikda emas, tayyorgarlikdadir. Nodono bokiralar, dono bokiralar qilganidek, kechikishni hisobga olib tayyorgarlik ko‘rmagan edilar. Huquqiy unashtirilishdan nikohning to‘liq ado etilishigacha bo‘lgan davr bir yilgacha cho‘zilishi mumkin bo‘lgani uchun, bu davrda hamma uxlar edi.

Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.

Marosim korteji kuyovning uyiga yetib kelgach, nikoh ziyofati boshlandi va eshik butunlay yopildi; kech kelganlar ichkariga kiritilmadi. Bu shafqatsizlik emas edi — bu urf-odat edi, chunki eshik yopilgandan keyin keyinroq taqillatgan har qanday kishi kortejning bir qismi emasligini anglatardi.

Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.

Iso tasvirlarni to‘qib chiqarmayotgan edi, va U ko‘pincha qilganidek, bu masalga hech qanday izoh bermadi. Unga izoh berishga ehtiyoj yo‘q edi, chunki bu madaniy tafsilotlarning barchasi Uning tinglovchilari tomonidan to‘liq tushunilgan edi. Iso mavhum bir tushunchani emas, balki Sharqqa xos haqiqiy nikohni nazarda tutayotgan edi.

The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.

Tafsilotlar ibroniy guvohligi, shuningdek Rim va Yunon davrlari tarixchilari tomonidan to‘la tasdiqlanadi.

The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)

Mishna (milodiy II asr, biroq milodiy 70-yildan avvalgi Ma’bad davri urf-odatlarini saqlab qolgan)

The Talmud (later compilation, but quoting earlier practice)

Talmud (keyingi davrda tuzilgan to‘plam, ammo undan oldingi amaliyotni iqtibos qiladi)

Josephus (1st century Jewish historian)

Yozef Flaviy (I asr yahudiy tarixchisi)

Rabbinic wedding liturgy and legal discussions

Rabbinik nikoh liturgiyasi va huquqiy munozaralar

Greco-Roman observers of Judea

Yahudiyaning yunon-rim kuzatuvchilari

Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.

Yosefus tartibli bir “nikoh qo‘llanmasi”ni bermaydi, biroq u nazarda tutgan huquqiy va madaniy tafsilotlar Mishnah/Talmud tavsiflariga aynan mos keladi. Asosiy manba — Mishnahdir.

The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.

Masal birinchi asr yahudiy tinglovchisiga shu qadar kuchli ta’sir qilardiki, chunki Matto 25 dagi hech bir narsa izoh talab etmas edi. Yarim tunda yetib kelish odatiy hol edi, chiroqlar va moy ravshan zaruratlar edi, qonuniy nikoh unashtiruvi bilan yarim tungi yurish orasidagi kechikish kutiladigan narsa edi, va yopilgan eshik odatiy tartib edi! Chetlatilgan bokiralar sharmanda bo‘ldilar, va Iso davridagi yahudiy tinglovchilari nazarida nodon bokiralarning sharmandasi mutlaqo o‘rinli edi. Marosimni to‘liq bilgan holda, Isoning tinglovchilari nodon bokiralarga nisbatan hech qanday hamdardlik sezmas edilar, chunki yurishda ishtirok etishga chaqirilgan har qanday bokira uchun tayyorgarlik mutlaq mas’uliyat ekanini hamma bilardi. Bu haqiqatlar yahudiy tinglovchilari uchun shu qadar ravshan ediki, Iso masalga hech qanday izoh berishga muhtoj emas edi.

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