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

Yoil Kitobi va Laodikiyadagi Yettinchi kun Adventist Jamoati — O‘n to‘rtinchi qism

Number Fourteen

O‘n to‘rtinchi raqam

Author

Jeff Pippenger

Published

December 20, 2025

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The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.

“Xudoning ajoyib ishlari”ning tarixi, shuningdek, “qancha vaqtgacha” degan bashoratli savol orqali ham ifodalanadi. O‘sha ikkalasida va boshqa ko‘plab timsollarda ifodalangan tarix bir yuz qirq to‘rt ming kishining muhrlanish vaqtini anglatadi. O‘sha davrda haqiqiy va boshqa ko‘plab soxta keyingi yomg‘ir xabarlari ustida bahs boradi. Haqiqiy keyingi yomg‘ir xabari faqat bittadir. Xudo O‘zining ajoyib ishlarini amalga oshiradigan muqaddas tarixning voqealar yo‘nalishi Yo‘el kitobi doirasiga joylashtirilgan bo‘lib, u yerda “yangi sharob” bir toifadan uzib qo‘yiladi, boshqa toifa ustiga esa quyiladi.

There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.

Yo‘el kitobida e’tibor qilinishi lozim bo‘lgan bir necha qarama-qarshiliklar bor. “Masal” so‘zining o‘zagi “yoniga qo‘yish” ma’nosini anglatadi va mohiyatan ikki toifa o‘rtasidagi qarama-qarshilikni o‘z ichiga oladi. Biz ilgari Yo‘el kitobidagi ayrim “qarama-qarshiliklar”ga to‘xtalib, Quddusni boshqarayotgan mastlar taqib yurgan mag‘rurlik tojining ulug‘vorlik tojini kiyganlar bilan qarama-qarshi qo‘yilganini ko‘rsatgan edik. Biz hali quvonch timsoli sharmanda bo‘lishning aksi, shu bilan birga unga muqobil ekanini bayon qilganimiz yo‘q, ammo shundaydir, va buni ko‘rsatishni niyat qilamiz. Alfa va omega mavzusi ham Yo‘el kitobida mavjud bo‘lib, birinchining oxirgini tasvirlab berishi haqidagi o‘sha tamoyil Havoriylar kitobida Butrusning ikki va’zi orqali ham tasdiqlanadi.

Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.

Havoriylar kitobining ikkinchi bobi Hosil bayrami kuni ertalab soat to‘qqizda (uchinchi soatda) sodir bo‘ladi, uchinchi bob esa to‘qqizinchi soatda (soat 15:00 da), ya’ni kechki qurbonlik vaqtidir. Havoriylar kitobining ikkinchi bobida Butrus e’lon qilgan xabar xususiy bir turarjoyning yuqori xonasida yangraydi, ammo uchinchi bobdagi uning va’zi ma’badda aytiladi. Har ikki yig‘ilishda ham tavbaga da’vat bo‘lgani uchun ular o‘zaro bog‘langandir. Xuddi bir xil xabar, ikki geografik makon — Havoriylar kitobidagi Hosil bayrami xabari ichidagi ikki karra bo‘linishni ifodalovchi ramz bo‘lib, u hovli bilan ma’bad o‘rtasida taqsimlangandir. Vahiy kitobining o‘n birinchi bobida Yuhannoga ma’badni o‘lchash buyuriladi, ammo hovlini tashlab qo‘yishi aytiladi, chunki u boshqa xalqlarga berilgandir.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Menga tayoqqa o‘xshash bir qamish berildi; va farishta turib dedi: O‘rningdan tur va Xudoning ma’badini, qurbongohni hamda unda sajda qiluvchilarni o‘lcha. Ammo ma’baddan tashqaridagi hovlini tashlab qo‘y, uni o‘lchama; chunki u g‘ayriyahudiylarga berilgandir. Va ular muqaddas shaharni qirq ikki oy oyoqosti qiladilar. Vahiy 11:1, 2.

Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.

Shunday qilib, ikki va’zning takror berilishi hamda ikki va’zning joylashuvining bo‘linishi, Yoel kitobidagi kechki yomg‘ir uchun ikki tinglovchi guruhni ko‘rsatadi. Tinglovchilarning biri ma’bad tashqarisidagi g‘ayriyahudiylar, ikkinchisi esa ma’bad ichidagi yahudiylardir. Tiriklar ustidan hukmda avvalo Xudoning uyi hukm qilinadi, va 9/11 dan Yakshanba qonunigacha ma’bad hukm qilinadi, Yakshanba qonunidan insoniy sinov muddatining yopilishigacha esa g‘ayriyahudiylar hukm qilinadi. Bu hukm, Butrus tomonidan Yoel kitobida bayon etilgan deb ko‘rsatilgan kechki yomg‘ir davrida sodir bo‘ladi. Havoriylar kitobining ikkinchi va uchinchi boblarida bo‘linish orqali ifodalangan hovli (g‘ayriyahudiylar) va ma’bad (Xudoning jamoati) nimani anglatgan bo‘lsa, Yoeldagi ertangi yomg‘ir va kechki yomg‘ir o‘rtasidagi farq ham xuddi shudir. Ertangi yomg‘ir 9/11 da kelgan va Xudoning ma’badi hukm qilinayotgan paytda quyilmoqda. Bu jarayon tugagach, kechki yomg‘ir hovlidagi g‘ayriyahudiylar ustiga quyiladi.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

> Ey Sion farzandlari, shod bo‘lingiz va Egangiz Xudoda sevingiz; chunki U sizlarga avvalgi yomg‘irni me’yorida berdi, va sizlar uchun yomg‘irni, ya’ni avvalgi yomg‘irni ham, keyingi yomg‘irni ham birinchi oyda yog‘diradi. Yoel 2:23.

It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.

Hozirgi maqsadim quvonch bilan sharmanda bo‘lish o‘rtasidagi bashoratli farqni aniqlash emas, biroq bu oyat Xudoning xalqiga keyingi yomg‘ir xabari sababli “shod bo‘linglar”, deb xabar beradi. Keyingi yomg‘ir xabari Xudoning xalqida bashoratli quvonchni hosil qiladi. Shunday ekan, oldingi yoki erta yomg‘ir mavzusi, undan keyin esa keyingi yomg‘ir, chetga surib qo‘yilgan va hayrat bilan qaralgan qoqinish toshi haqidagi bir tasvirdir. Oxir-oqibat tom toshiga aylanadigan burchak toshi timsoli — Xudoning ham, Uning xalqining ham nazarida hayratlanarlidir.

The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!

Ajoyib tosh bashoratning Alfa va Omegasi ifodasidir. Bashoratga tatbiq etilish nuqtayi nazaridan alfa va omega tamoyili Uning Kalomida takror-takror Alfa va Omega deb aniqlanadi, va U Kalomdir. Shu sababli, bu tamoyil haqida vahiy qilingan narsa bizga va farzandlarimizga to abadga vahiy qilingan. 1863 yil Muqaddas Kitob bashoratining qoplovchi toshidir, va u 1844 yildan 1863 yilgacha bo‘lgan uchinchi farishta davrining ham qoplovchi toshidir. 1844 yil poydevor toshi, 1863 yil esa o‘sha bashoratli davrning qoplovchi toshi edi. 1844 yildan 1863 yilgacha bo‘lgan davr o‘rnatilgan bashoratli davrdir, xuddi 538 yildan 1798 yilgacha bo‘lgan davr qanchalik o‘rnatilgan bo‘lsa, shunchalik o‘rnatilgandir. Insoniyat Xudo o‘rnatgan biror narsani bilmasligi, o‘sha narsani o‘rnatilmagan qilib qo‘ymaydi!

We ended the previous article with the following passage.

Oldingi maqolani quyidagi parcha bilan yakunlagan edik.

> “I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> “Menga ko‘rsatildiki, uning Xudoning xalqiga bo‘lgan munosabati ayrim jihatlarda Musoning Isroilga bo‘lgan munosabatiga o‘xshash edi. Noqulay sharoitlarda Musoga qarshi noliganlar bo‘lganidek, unga qarshi ham noliganlar bo‘ldi.” Testimonies, 3-jild, 85.

In 1863, James White represented “in some respects” “Moses to Israel.”

1863-yilda Jeyms Uayt “ayrim jihatlardan” “Isroil uchun Muso”ni ifoda etgan edi.

The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.

1844-yildan 1863-yilgacha bo‘lgan davr Qizil dengizdagi qutqarilishdan birinchi Kadeshgacha bo‘lgan davrda timsollangan edi. Birinchi Kadesh alfadir, ikkinchi Kadesh esa omegadir — Kadeshga olib boradigan ikkita qirq yillik davrni ko‘rsatadi va ikkalasi ham isyon bilan yakunlangan.

The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.

Bashorat Ruhi Qizil dengizdan o‘tishni 1844-yildagi buyuk hafsalasizlik bilan uyg‘unlashtiradi. Muqaddas Kitob Qizil dengizdan o‘tishni xoch bilan uyg‘unlashtiradi, va Opa Uayt xoch oldida shogirdlarning hafsalasi pir bo‘lgani 1844-yildagi buyuk hafsalasizlikning timsoli bo‘lganini tasdiqlaydi. Rabbimizning irodasi bevosita Va’da qilingan yurtga kirish edi, va Va’da qilingan yurtga kirishning jug‘rofiy belgisi Yerixo edi; aynan mana shu joyda, 2025-yil dekabrining ushbu ikkinchi haftasida, arxeologlar qadimiy Yerixoni endigina qazib ochdilar — faqat shu narsani iztirob bilan aniqladiki, u yerda topilgan qulagan devorlarning barchasi har doimgidek ichkariga emas, balki tashqariga qulagan edi. Qadimgi qamalda devorlar urib yiqitilar va ichkari tomonga ag‘darilar edi. Ammo Yerixoda bunday bo‘lmagan.

> So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.

> Shunday qilib, ruhoniylar karnay chalganlarida xalq qichqirdi; va shunday bo‘ldiki, xalq karnay ovozini eshitgach, xalq baland bir qichqiriq bilan qichqirdi, va devor yer bilan yakson bo‘lib qulab tushdi; shunda xalq shaharga ko‘tarilib kirdi, har kim o‘zining to‘g‘risidan, va ular shaharni egallab oldilar. Yoshua 6:20.

The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.

Arxeologlar, shuningdek, oziq-ovqat solingan xumlarni ham topdilar; bu esa devorlar qulagan paytda uzoq davom etgan qamal bo‘lmaganini ko‘rsatadi. Bu, shuningdek, arxeologlar orasida Yerixo qulashi haqidagi Bibliya bayoni nima uchun ularning Yerixoga tepalik yoki nishab bo‘ylab “yuqoriga” chiqqanini aytishini tushuntirdi; endi ular buni devorlar tashqariga qulaganida hosil bo‘lganini biladilar.

The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.

Va’da Qilingan Yurtga kirishni e’lon qilgan birinchi to‘siq ta’sir va boylik shahri bo‘lgan Erixo edi. Erixo — 1863-yil, va Erixo Muqaddas Kitob bashoratining mavzusidir; u nafaqat yakshanba qonuni davrining timsoli sifatida, balki uning qulash va qayta tiklanishi bilan bog‘liq holda ham shundaydir. Erixo ustidan o‘ziga xos aniq bashoratli la’nat ham aytilgan edi. Yoshua Erixoni qayta qurgan odam ustidan la’nat e’lon qildi va shu bilan Erixoni qayta qurgan odam o‘sha la’natlangan shaharni qayta qurish jarayonida o‘zining eng kichik va eng katta o‘g‘illaridan ayrilishini bildirgan edi. O‘g‘illardan biri poydevor qo‘yilishida, boshqasi esa darvoza o‘rnatilishida yo‘qotilishi kerak edi. O‘sha bashorat amalga oshdi va uning amalga oshganligi haqidagi qayd Muqaddas Kitobda yozib qo‘yilgan bo‘lib, shu tariqa Erixo Muqaddas Kitobda mustahkam o‘rnatilgan bir timsolga aylangan.

Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.

Uning tarixiy halokati doirasida va uning ustidagi bashoratli la’natda, so‘ng esa o‘sha bashoratning tarixiy amalga oshishida, biz 1863-yilda Yerixo haqida so‘zlayotgan uch guvohni topamiz. O‘sha uchala guvohlikning barchasi 1863-yilga tatbiq etilishi lozim. Bu uch guvoh, xuddi o‘zlariga tegishli qirq yillik davrlarning oxirida bashoratli ma’noda turgan uchta Muso kabi, birgalikda turadi. O‘sha qirq yillik davrlardan biri Millerchilar tarixiga aniq ravishda mos keladi va shu bilan har bir qirq yillik davrning oxiridagi Musoning uchala timsoli ham 1863-yil tarixiga — uchinchi farishta tarixiga — muvofiq kelishini belgilaydi.

Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.

Muso hayotidagi o‘sha qirq yillik uch davrning ikki guvohi Qodishda nihoyasiga yetadi; qirq yillikning uchinchi yakuni Iordaniya daryosi bo‘lgan, ikkinchisining yakuni esa Qizil dengiz edi. Birinchi qirq yillikning yakuni Musoning Misrdan qochishi bo‘lgan. Uchalasi ham Ibrohimning Misrdagi qullik haqidagi to‘rt yuz o‘ttiz yillik bashoratining bajo bo‘lishida Misrdan chiqib ketishni tasvirlamoqda.

Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.

Muso hayotidagi qirq yillik uch davrning yakunlari (toj nuqtasi) Misrdan xalos bo‘lishning bir timsolini ifodalaydi; ular Ibrohimga qullikda bo‘lish va Misr qulligidan xalos etilish haqidagi bashoratning bajo bo‘lishi edi. Ibrohim ahd va’dasining bashorat qilingan qutqaruvchisi sifatida Musoning o‘zi ham, ismining ma’nosiga muvofiq, avvalo suvdan qutqarilish bilan boshlandi. Shundan keyin Muso Xudoning xalqini Qizil dengiz suvlaridan o‘tkazdi va undan so‘ng qutqarilish qirg‘og‘iga, ya’ni Iordan daryosi bilan ifodalangan manzilga olib bordi. Muso hayotining alfası Nil suvlaridan qutqarilish bo‘lgan bo‘lsa, uning omegasi Iordan daryosi suvlari bilan ifodalangan najot edi. Muso hayotining alfası uning ismi va ota-onasi belgilab bergan tajriba bilan namoyon bo‘ladi; ular taqvodor ota-onalar bo‘lib, go‘dak o‘limga hukm qilinganini bilardilar, xuddi qirq yil o‘tib u misrlikni o‘ldirgani uchun o‘zi ham o‘limga mahkum bo‘lgani kabi. O‘g‘lining o‘lim hukmidan qutqarilishi zarurligini bilgan taqvodor ota-onalar unga bir kema tayyorladilar; u ibroniylar olamidan misrliklar olamiga o‘tdi, xuddi Muso ham qirq yilning oxirida misrliklar olamidan ibroniylar olamiga chiqqani singari.

Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.

Muso suvdan najot topishida Nuhning voqeasini takrorladi. Ibrohimning to‘rt yuz o‘ttiz yillik ahd bashoratining “qutqaruvchisi” sifatida Musoning ilk bor tilga olinishi, Xudo insoniyat bilan ahdga kirgan tarixning takrorlanishi edi; shu tariqa Ibrohimning tanlangan xalq haqidagi ahd bashorati butun insoniyatga berilgan ahd va’dasi bilan birlashtirildi. Bu esa go‘dak Musoning Fir’avnning qiziga topshirilishida bir suvga cho‘mishni anglatadi, chunki o‘lim ota-onaning ishi orqali e’tirof etildi, dafn suv ustidagi sandiq bilan ifodalanadi, tirilish esa Fir’avnning qizidir.

Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.

Muso hayoti Nuh kemasining suvga cho‘mishi timsol qilingan holda boshlanadi. Bu esa shuni anglatadiki, boshidanoq “8” soni Muso bilan bog‘langan, chunki uning ahdga doir munosabatining ildizi Nuh ahdidagi “8” sonidan boshlangan edi, va uning vazifasi sunnat marosimini “sakkizinchi” kuni joriy etish edi. So‘ng u sinovdan o‘tkazildi va aynan o‘sha marosimning o‘zida muvaffaqiyatsizlikka uchradi. Musoning hayoti bir suvga cho‘mish bilan boshlanadi va qirq yil o‘tgach, bir o‘lim (bir misrlikning o‘limi) yuz beradi; bu misrlik Musoning o‘lib, mutlaqo Ibrohimning o‘g‘liga aylanish nuqtasini belgilaydi. Musoning dastlabki qirq yilining boshlanishi ham, yakuni ham bir suvga cho‘mish bilan ifodalanadi. Birinchisi ibroniylikdan misrlikka, oxirgisi esa misrlikdan ibroniylikka o‘tishni ko‘rsatdi. Shundan keyin yana qirq yil o‘tgach, Muso Xudoning xalqini Qizil dengizning suvga cho‘mishidan olib o‘tadi, Iordandagi suvga cho‘mish sari yo‘l olar ekan, unga esa hech qachon yetib bormadi.

God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.

Xudoning xalqi Yoshua boshchiligida Musosiz Va’da Qilingan Yurtga kirdi, chunki u Iordan daryosidagi suvga cho‘mish joyiga yetib kelishidan sal oldin vafot etgan edi. Muso aytgan edi, Butrus esa buni takrorlagan edi, — Egang Xudoying senga Musoga o‘xshash bir payg‘ambarni ko‘tarib chiqaradi. Muso timsol qilgan o‘sha payg‘ambar Masih edi, va U O‘z ishini aynan Muso to‘xtagan joydan boshladi. U O‘z ishini suvga cho‘mishida boshladi, va o‘sha suvga cho‘mish qadimgi Isroil Iordandan o‘tib Va’da Qilingan Yurtga kirganida, Yoshua ularni suvga cho‘mdirgan ayni joy edi. Injillar bizga Yuhanno Baytabarada suvga cho‘mdirayotganini bildiradi; bu esa kechuv nuqtasi bo‘lib, “parom o‘tish joyi” degan ma’noni anglatadi.

The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.

Qizil dengiz Misr isyonining ramzidir; bu esa Musoning ushbu yo‘nalishdagi payg‘ambarlik guvohligini haqiqat sifatida tasdiqlaydi. Nil daryosidan Qizil dengizgacha (ba’zan daryo deb ham ataladi) va u yerdan Iordangacha. “Suvdan qutqarib olingan” degan ma’noni anglatuvchi Muso o‘z guvohligini najot suvida boshlaydi va yakunlaydi, hamda o‘sha suvlarning har biri ikki toifa sajda qiluvchilarni namoyon etadi.

The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.

Muso hayotining dastlabki qirq yili birinchi farishtaning xabarini ifodalaydi, ikkinchi qirq yili esa ikkinchi farishtani, uchinchisi esa uchinchi farishtani ifodalaydi. Uch farishtaning har biri o‘ziga xos payg‘ambarlik xususiyatlariga egadir; masalan, uchala xabarning barchasi birinchi xabarda ifodalangan. Biz bu hodisani Doniyor kitobining dastlabki uch bobi bilan bog‘liq holda yillar davomida omma oldida ko‘rsatib kelganmiz.

Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.

Daniyor birinchi bobda Xudodan qo‘rqdi va Bobilning taomini yeyishdan bosh tortdi; shundan keyin bo‘lgan ikkinchi — taom va ko‘rish bilan bog‘liq sinovda Xudo uni ulug‘ladi, va bu Nebuxadnazar shaxsan amalga oshirgan hukm hamda uchinchi sinovga olib keldi. Daniyorning birinchi bobi — Vahiy kitobining o‘n to‘rtinchi bobidagi birinchi farishtadir; u “Xudodan qo‘rqing”, “Unga ulug‘vorlik bering”, deb e’lon qiladi, xuddi Daniyor ikkinchi taom va ko‘rish sinovida qilganidek, chunki Nebuxadnazarning “hukm soati” kelgan.

The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.

Musoning hayotidagi dastlabki qirq yil uning ota-onasi Xudodan qo‘rqqanlari sababli boshlandi. Fir’avnning qizi suvdagi sandiqchani ko‘rganida, Muso ikkinchi sinovdan, ya’ni ko‘rish sinovidan o‘tgan edi. Shunda Fir’avnning qizi uning o‘limga mahkum emasligiga hukm qildi. Hukm birinchi qirq yillikning oxirida ham keldi; u misrlikni o‘ldirganda va Misrdan qochishga majbur bo‘lganda.

In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.

Ikkinchi qirq yil davomida, Vahiy kitobining o‘n to‘rtinchi bobida Bobilning qulaganini e’lon qiluvchi ikkinchi farishta Misrning qulashida timsollangan edi. O‘sha qulashda, qirq yilning oxirida, 1844-yildagi Yarim Tun Nidosi chog‘ida ikkinchi farishtaning xabari yakunida bo‘lganidek, Xudoning qudratining ulkan namoyoni yuz bergan edi.

The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.

Uchinchi qirq yil deyarli butun jamoat ustidan o‘lim hukmi e’lon qilinishi bilan boshlanadi va o‘sha jamoatning yo‘lboshchisi ustidan o‘lim hukmi chiqarilishi bilan yakunlanadi.

Sister White identifies that our work is to combine the three angels’ messages.

Opa Uayt bizning ishimiz uch farishtaning xabarlarini birlashtirishdan iborat ekanini ta’kidlaydi.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> “Rabbiy dunyoni o‘z gunohi uchun jazolash arafasidadir. U o‘zlariga berilgan nur va haqiqatni rad etgan diniy tashkilotlarni jazolash arafasidadir. Birinchi, ikkinchi va uchinchi farishtalarning xabarlarini birlashtiruvchi ulug‘ xabar dunyoga yetkazilishi kerak. Bu bizning ishimizning bosh mazmuni bo‘lishi lozim.” The Seventh-day Adventist Bible Commentary, 7-jild, 950.

Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.

Musoning dastlabki qirq yili Vahiy kitobining o‘n to‘rtinchi bobidagi birinchi farishtani ifodalaydi; uning ikkinchi qirq yillik davri ikkinchi farishta, uchinchi qirq yillik davri esa uchinchi farishtadir. Bizning “buyuk xabar”imiz “birinchi, ikkinchi va uchinchi farishtalarning xabarlari”ni birlashtirishdan iborat bo‘lib, bu Musoning uchala ramzini ham 1863 yilga joylashtiradi, va demak, Yakshanba qonuni paytida uchta Musoni ko‘rsatadi.

1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.

1844 yildan 1863 yilgacha bo‘lgan davr Qadishga olib borgan ikkala qirq yillik davrning ikki guvohini o‘z ichiga oladi. Ilhom uchinchisi birinchisi va ikkinchisisiz mavjud bo‘la olmasligini ko‘rsatadi; demak, Musoning hayotidagi birinchi qirq yil ham 1844 yildan 1863 yilgacha bo‘lgan davrni ifodalashi kerak. Muso 1863 yilda misrlikni o‘ldirmoqda; shu bilan birga, Muso o‘z hokimiyati tayog‘i bilan Qoyaga urmoqda, shuningdek, oltin buzoq isyoni tarixida Muso Xudoning ulug‘vorligini ko‘rishni so‘ragan payt ham shudir. 1863 yilda va yakshanba qonuni davrida uchta Muso bor, va ularning barchasi qirq yoshdadir.

Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.

Musoning uch davrining har biri suv orqali qutqarilish hodisasini o‘z ichiga oladi; savatdagi Muso Qizil dengizdan o‘tgan Musoga mos keladi, bu esa Musoning Iordan daryosida ikki marta bo‘lishiga mos keladi: Nil, Qizil dengiz va Iordanda ikki marta. Qutqarilish suvlari uchala davrning har birida namoyon bo‘ladi, chunki ularning barchasi keyingi yomg‘ir davrida qutqarilish suvi to‘kilayotgan paytdagi davrga mos keladi.

At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.

Qirq yillik uchinchi davrning oxirida Muso o‘z tayog‘i bilan Qoyaga urdi. Ikkinchi qirq yilning oxirida uning tayog‘i Qizil dengizni ikkiga ajratdi. Birinchi qirq yilning oxirida esa u Misr hokimiyatining tayog‘ini rad etdi va o‘z xalqi bilan birga azob chekishni tanladi.

At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.

Birinchi davrning oxirida bir misrlik o‘ldi, ikkinchi davrning oxirida esa Misrning harbiylari, to‘ng‘ichlari va rahbariyati halok bo‘ldi. Uchinchi davrning oxirida Isroil xalqi, Horun va Musoning barchasi vafot etgan edi. Bular uchta o‘zaro parallel tarix bo‘lib, ularning har biri “satr ustiga satr” tarzida 1844 yildan 1863 yilgacha bo‘lgan davrni — uchinchi farishtaning tarixini — ifodalaydi; bu esa, o‘z navbatida, 9/11 dan Yakshanba qonunigacha bo‘lgan davrni hamda xalos etish suvlari to‘kib chiqariladigan Hosil bayrami mavsumini ifodalaydi.

Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.

Muso Kadeshdagi har ikkala isyonda ham mavjud bo‘lib, Kadeshdagi isyonlarning har ikkisi ham o‘z davrlarining yakunlovchi cho‘qqisidir. Ularning har ikkisi ham 1863 yilni ifodalaydi; bu esa, 1844 yildagi alfa bilan boshlanib 1863 yildagi cho‘qqi toshigacha davom etadigan uchinchi farishta davrining ham cho‘qqi toshidir. Poydevor sifatida boshlanib, cho‘qqi toshi bilan yakun topadigan toshning ajoyib nuri ko‘rib chiqilganda, cho‘qqi toshining bashoratda har doim kattaroq ekani anglashiladi. Hosil bayrami mavsumining boshida tushgan oz sonli tomchilar, Hosil bayrami kunida cho‘qqi toshida sodir bo‘lgan to‘liq to‘kilishga olib borishi, mana shu haqiqatni tasvirlaydi.

At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.

9/11 da sachratish boshlandi va u Yakshanba qonuni paytidagi to‘liq quyilish bilan nihoyasiga yetadi. Bu haqiqat Musoning ikkinchi va omega Qodashdagi gunohini birinchi alpha Qodash isyonidagi isyondan ham buyukroq gunoh sifatida aniqlaydi. Alpha isyoni butun bir xalqning o‘limini keltirib chiqardi, omega isyoni esa bir kishining (Muso) o‘limini keltirib chiqardi, biroq o‘sha bir kishining gunohi butun xalqning jamoaviy gunohidan ham buyukroq edi. Gunoh qilgan odam o‘ladi, va shu darajada Musoning gunohlari bilan boshqa har qanday isroillikning gunohlari o‘rtasida hech qanday farq yo‘q, biroq bashorat nuqtai nazaridan Musoning Masihga ikkinchi bor urishi bundan ham buyukroq edi, chunki bu qirq yillik davrning yakuniy toj toshi edi.

The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.

Ikkinchi omega Qadeshdagi Musoning isyoni, Yoshua va Xolibning xabarini rad etgan Isroil farzandlarining isyonidan ham kattaroq gunoh edi. Muso bashoratli ma’noda 1863-yilda turadi; u yerda u o‘z isyoni uchun sahroda vafot etadi. Muso yana 1863-yilda turadi; u yerda avvalgi ahd xalqı o‘z isyoni uchun sahroda halok bo‘ladi, ammo Muso o‘sha isyonda ishtirok etmagan. 1863, xuddi Horunning oltin buzoq isyoni kabi, Yakshanba qonuni bilan muvofiqlashadi. Qadesh, 1863 va Yakshanba qonuni bilan muvofiqlashadigan o‘sha tarixda Muso Xudoning ulug‘vorligini ko‘rish uchun ibodat qilmoqda.

Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.

Qodish 1863-yilni ifodalaydi, va Muso har ikkala Qodishda ham mavjuddir; shunday ekan, ikkalasi ham tamal toshlari bo‘lgan ikki Muqaddas Kitob guvohligi asosida, Qodishda yakun topmaydigan uchinchi qirq yillik davr ham 1863-yilni ifodalashini aniqlaymiz. U yerda «muqaddas qilinmagan Muso» Qoyani rad etgani uchun Masihni qaytadan xochga mixlamoqdadir. 1863-yilda va Sinayda Qonun berilgan paytda «muqaddas qilingan Muso» Xudoning fe’l-atvorini izlamoqdadir. 1863-yilda Muso dono ham, nodon ham bo‘lgan bokirani ifodalaydi.

> “The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.

> “Farziy va boj yig‘uvchi Xudoga sajda qilish uchun keladiganlar bo‘linadigan ikki buyuk toifani ifodalaydi. Ularning dastlabki ikki vakili dunyoga tug‘ilgan ilk ikki farzandda uchraydi.” Christ’s Object Lessons, 152.

At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.

Qadeshda va 1863-yilda Muso “Xudoga sajda qiluvchilar” “bo‘linadigan ikki buyuk sinf”ni ifodalaydi. Muso ham, Butrus kabi, yuz qirq to‘rt mingning timsolidir.

> “For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

> “Farziy va bojxona yig‘uvchisi timsolida ifodalangan har bir toifa uchun havoriy Butrusning tarixida bir saboq bor. Shogirdlikning dastlabki davrida Butrus o‘zini kuchli deb o‘ylardi. Farziy singari, o‘z bahosicha u «boshqa odamlar kabi emas edi». Masih O‘ziga xiyonat qilinishi arafasida shogirdlarini oldindan ogohlantirib: «Sizlarning hammangiz bu kecha Mening sababim bilan vasvasaga tushasizlar», deganida, Butrus ishonch bilan: «Garchi hamma vasvasaga tushsa ham, men tushmayman», deb e’lon qildi. Mark 14:27, 29. Butrus o‘z xavfini bilmas edi. O‘ziga bo‘lgan ishonch uni yo‘ldan ozdirdi. U o‘zini vasvasaga bardosh bera oladi, deb o‘ylagan edi; ammo oradan bir necha qisqa soat o‘tib sinov keldi va u la’natlar aytib, qasam ichib, Rabbisini inkor etdi.” Masihning masallaridan saboqlar, 152.

At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.

Yakshanba qonuni, ya’ni 1863-yilda, Butrus ikki toifani ifodalaydi. Bular: hayvonning tamg‘asini qabul qiladiganlar yoki Xudoning muhrini qabul qiladiganlardir. Iso Simunning ismini Butrusga o‘zgartirganida, bu bir yuz qirq to‘rt mingni ramziy tarzda ifodalagan edi. Bu tushuncha, shuningdek, ingliz alifbosidagi harflarning o‘rin raqami asosida Butrus ismini ko‘paytirish orqali ham ramziy tarzda ifodalanadi. Agar ayni usulni 1863 ga qo‘llasak, 144 hosil bo‘ladi.

Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.

1863 yilga muvofiq keladigan Musoning uch ramzidan ikkitasi uchinchi davrning ham muvofiq kelishi kerakligini belgilaydi. Qadeshning ikki chizig‘i dono va nodon bokiralar haqidagi voqeani aniqlab beradi, uchinchi davr esa ilohiy ishni amalga oshirish uchun insoniy sa’y-harakatdan foydalanishga urinishni ko‘rsatadi. Misrlik bilan bog‘liq holda Muso qilganidek insoniy qudratga ishonish, tayinlangan hokimiyat ustidan insoniy hokimiyatga ishonishni ifodalaydi.

Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.

Opa Uayt eri haqida shunday deydi: uning “Xudoning xalqi bilan bo‘lgan munosabati, ayrim jihatlardan, Musoning Isroil bilan bo‘lgan munosabatiga o‘xshash edi.” 1863-yilda Muso Jeyms Uayt orqali ifodalangan edi. 1863-yilda Jeyms Uayt misrlikni o‘ldirmoqda, Masihga ikkinchi bor zarba bermoqda va Yoshua hamda Kalab tomonidan ilgari surilgan “orom” xabarini rad etgan isyonchilar uchun ibodat qilmoqda. Muso Qoyaga ikkinchi bor zarba berganida ham nodon bokira, Isroilning isyonchilari uchun shafoat qilganida esa dono bokiradir.

We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.

Ushbu maqolani «Sahrodagi sonlar» kitobining o‘n to‘rtinchi bobidagi parcha bilan yakunlaymiz; unda Muso 1863-yilda, oltin buzoq isyoni orqali ifodalangan parallel tarixda, Xudoning ulug‘vorligining manzarasiga musharraf bo‘ladi.

In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.

Mazkur parçada Rabbiy Isroilning isyonkorlari bilan yana “qancha vaqtgacha” muomala qilishi kerakligini so‘raydi; bu ayni savolni Ishayo ham oltinchi bobda Rabbiyga bergan edi. E’tibor bering, Sonlar kitobi bu tarixni yer Xudoning ulug‘vorligi bilan yoritiladigan davrga joylashtiradi; buni Ishayo 6 ning uchinchi oyatida farishtalar ham ta’kidlagan edilar. 9/11 1844 yildan 1863 yilgacha bo‘lgan tarixning tamal toshi bo‘ldi, yakshanba qonuni esa uning toji toshidir. Sonlar kitobidagi vaziyat uzumzor haqidagi qo‘shiq yoki masalning aynan bir tasviridan boshqa narsa emas, chunki Rabbiy Yoshua bilan ahdga kirar ekan, qadimgi Isroil chetlab o‘tilmoqda.

> And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.

> Butun jamoat ovozini ko‘tarib faryod qildi; xalq esa o‘sha kecha yig‘ladi. Isroil o‘g‘illarining barchasi Muso bilan Horunga qarshi g‘uldiradilar; butun jamoat ularga dedi: Qani edi, Misr yurtida o‘lgan bo‘lsak! Yoki qani edi, shu cho‘lda o‘lgan bo‘lsak! Egamiz nega bizni bu yurtga olib keldi? Qilichdan yiqilishimiz, xotinlarimiz va bolalarimiz o‘lja bo‘lishi uchunmi? Misrga qaytganimiz biz uchun yaxshiroq emasmi? Ular bir-birlariga dedilar: Kelinglar, o‘zimizga bir boshliq tayinlaylik-da, Misrga qaytaylik.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,

> Shunda Muso bilan Horun Isroil o‘g‘illarining butun jamoat yig‘ini oldida yuztuban yiqildilar. Yerni razvedka qilib kelganlardan bo‘lgan Nun o‘g‘li Yoshua va Yefunna o‘g‘li Xolib esa kiyimlarini yirtdilar. Ular Isroil o‘g‘illarining butun jamoasiga so‘zlab, dedilar:

> The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.

> Biz uni ko‘zdan kechirish uchun kezib chiqqan o‘sha yer nihoyatda yaxshi yurtdir. Agar Egamiz bizdan mamnun bo‘lsa, U bizni o‘sha yurtga olib kiradi va uni bizga beradi; u sut va asal oqib yotgan yurtdir. Faqat sizlar Egamizga qarshi isyon qilmanglar, yurt xalqidan ham qo‘rqmanglar; chunki ular biz uchun non kabidir: ularning himoyasi ulardan ketgan, Egamiz esa biz bilan birgadir; ulardan qo‘rqmanglar.

> But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

> Ammo butun jamoa ularni toshbo‘ron qilmoqchi bo‘ldi. Va Egamizning ulug‘vorligi Isroilning barcha o‘g‘illari oldida jamoat chodirida zohir bo‘ldi. Egamiz Musoga dedi: “Bu xalq qachongacha Meni haqoratlaydi? Ular orasida ko‘rsatgan barcha alomatlarimga qaramay, qachongacha Menga ishonmaydilar?”

> I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.

> Men ularni vabo bilan uraman va merosdan mahrum qilaman; sendan esa ulardan ham buyukroq va qudratliroq bir xalq paydo qilaman.

> And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

> Muso Egamizga dedi: “Unda misrliklar buni eshitadilar, chunki Sen bu xalqni O‘z qudrating bilan ularning orasidan olib chiqqansan; va ular buni bu yurt aholisiga aytadilar. Zero ular Sen, ey Egam, bu xalq orasida ekaningni, Sen, ey Egam, yuzma-yuz ko‘rinishingni, buluting ular ustida turishini, kunduzi bulut ustunida va kechasi olov ustunida ularning oldidan borishingni eshitganlar. Endi agar Sen bu xalqning barchasini go‘yo bir odamni o‘ldirganday qirsang, u holda Sening shuhratingni eshitgan xalqlar shunday deb gapiradilar: ‘Egam bu xalqni ularga qasam ichib va’da qilgan yurtga olib kira olmagani uchun, ularni cho‘lda halok qildi.’”

> And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.

> Endi esa, Senga yolvoraman, O‘zing aytganingdek, Rabbimning qudrati ulug‘ bo‘lsin: “Egamiz sabr-toqatlidir va ulug‘ rahm-shafqat egasidir; nohaqlikni va gunohni kechiradi, ammo aybdorni aslo aybsiz deb hisoblamaydi; otalarning gunohini farzandlar zimmasiga, uchinchi va to‘rtinchi avlodgacha yuklaydi.” Senga yolvoraman, rahm-shafqatingning buyukligiga ko‘ra, bu xalqning gunohini kechir; Misrdan to hozirgacha bu xalqni qanday kechirib kelgan bo‘lsang, shunday kechir.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.

> Egamiz dedi: “Men sening so‘zingga ko‘ra avf etdim. Ammo Men tirik ekanman, butun yer yuzi Egamizning ulug‘vorligi bilan to‘ladi.”

> Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.

> Chunki Mening ulug‘vorligimni, Misrda va sahroda qilgan mo‘jizalarimni ko‘rgan, endi esa Meni mana o‘n bora sinagan va ovozimga quloq solmagan o‘sha odamlarning barchasi, albatta, Men ularning otalariga qasam ichib va’da qilgan yerni ko‘rmaydilar; Meni g‘azablantirganlarning birortasi ham uni ko‘rmaydi. Ammo qulim Xolib — unda boshqacha bir ruh bo‘lgani va Menga to‘liq ergashgani uchun — Men uni u kirgan yerga olib kiraman, va uning zurriyoti o‘sha yerga egalik qiladi. (Amolekiylar bilan Kan’oniylar esa vodiyda yashar edilar.) Ertaga ortga burilinglar va Qizil dengiz yo‘li orqali sahroga yo‘l olinglar.

> And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.

> Egamiz Musoga va Horunga so‘zlab dedi: Menga qarshi noliydigan bu yovuz jamoatga qachongacha chidayman? Menga qarshi noliayotgan Isroil o‘g‘illarining nolalarini eshitdim. Ularga ayt: Men tirik ekanman, — deydi Egamiz, — quloqlarimga qanday so‘zlagan bo‘lsangiz, sizlarga xuddi shunday qilaman: jasadlaringiz shu sahroda qulaydi; orangizda sanab chiqilganlarning barchasi, butun soningiz bo‘yicha, yigirma yoshdan yuqori bo‘lgan va Menga qarshi noliganlarning hech biri, albatta, Men sizlarni unda yashatishga qasam ichgan yurtga kirmaydi; faqat Yefunnaxning o‘g‘li Xolib bilan Nunning o‘g‘li Yoshua kiradi. Ammo sizlar o‘lja bo‘lib qoladi degan kichik bolalaringizni Men olib kiraman, va ular sizlar mensimagan yurtni bilib oladilar. Sizlarga kelsak, jasadlaringiz shu sahroda qulaydi. Farzandlaringiz esa qirq yil sahroda sarson bo‘lib yuradilar va jasadlaringiz sahroda yo‘q bo‘lib ketguncha sizlarning zinoingizning jazosini ko‘taradilar. Yurtni ko‘zdan kechirgan kunlaringiz soniga ko‘ra, ya’ni qirq kun uchun har bir kun bir yil hisoblanib, qirq yil gunohlaringizni ko‘tarasizlar, va va’damdan qaytishimni bilib olasizlar.

> I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.

> Men, Egamiz, aytdim: albatta buni Menga qarshi birlashgan mana shu butun yovuz jamoatga qilaman; ular shu sahroda halok bo‘ladilar va o‘sha yerda o‘ladilar. Muso yurtni tekshirib ko‘rish uchun yuborgan, qaytib kelib, yurt haqida yomon gap tarqatish orqali butun jamoatni unga qarshi g‘o‘ldirashga undagan kishilar esa — ha, yurt haqida yomon xabar keltirgan o‘sha kishilarning o‘zi — Egamiz huzurida vabo bilan o‘ldilar.

> But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.

> Ammo yerni ko‘zdan kechirishga borganlar orasidan Nun o‘g‘li Yoshua va Yefunnaning o‘g‘li Xolib tirik qoldilar. Sahroda sanash 14:1–38.

We will continue these thoughts in the next article.

Biz bu fikrlarni keyingi maqolada davom ettiramiz.

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