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

Yo‘el Kitobi va Laodikeyadagi Yettinchi kun Adventist Cherkovi — O‘n uchinchi raqam

Number Thirteen

O‘n uchinchi raqam

Author

Jeff Pippenger

Published

December 18, 2025

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We are currently addressing the prophetic symbol of 1863. We have been focusing our attention on the biblical Kadesh as the symbol on ancient Israel’s rebellion against the “rest” that brought about their death over a period that culminated at Kadesh, thus illustrating the rejection of Jeremiah’s “old paths” in 1863 when the “seven times” of Leviticus twenty-six was rejected.

Hozir biz 1863 yilning bashoriy timsolini ko‘rib chiqmoqdamiz. E’tiborimizni Muqaddas Kitobdagi Qadeshga qaratib kelmoqdamiz; u qadimgi Isroilning “orom”ga qarshi isyonining timsoli bo‘lib, Qadeshda yakun topgan bir davr davomida ularning o‘limiga sabab bo‘ldi; shu tariqa, 1863 yilda Levilar yigirma oltinchi bobdagi “yetti vaqt” rad etilganida, Yeremiyoning “qadimiy yo‘llari” rad etilganini tasvirlaydi.

In pursuing the light associated with Kadesh and 1863, we have been identifying the ten tests that reached to Kadesh. We have identified the first three tests as the test of the manna. Those three steps can be represented as miracles or tests, and the Sabbath rest being the first of the ten tests corresponds to the tenth test, which is identified so clearly by Paul in Hebrews as the “rest.” The ten tests possess an alpha rest and an omega rest.

Qadesh va 1863 yil bilan bog‘liq nurni izlar ekanmiz, biz Qadeshga qadar yetib borgan o‘nta sinovni aniqlab kelmoqdamiz. Biz dastlabki uchta sinovni mannaga doir sinov deb aniqladik. O‘sha uch bosqich mo‘jizalar yoki sinovlar sifatida ifodalanishi mumkin, va o‘nta sinovning birinchisi bo‘lgan Shabbat osoyishtaligi, Pavlus Ibroniylar kitobida nihoyatda ravshan tarzda “orom” deb belgilagan o‘ninchi sinovga muvofiq keladi. O‘nta sinov alfa oromiga ham, omega oromiga ham egadir.

It does not matter how a student of prophecy wishes to define “the rest” that the Hebrews rejected at Kadesh—for prophetically every “rest,” (line upon line) is referring to “the rest and the refreshing” that is the latter rain. Kadesh is a premier symbol of the rejection of the latter rain message and also the latter rain experience, for the sealing which is accomplished upon the one hundred and forty-four thousand at Kadesh is a settling into the truth both “intellectually and spiritually.”

Payg‘ambarlikni o‘rganuvchi kishi Ibroniylar Kadeshda rad etgan “orom”ni qanday ta’riflashni istamasin, buning ahamiyati yo‘q — chunki payg‘ambarlik nuqtayi nazaridan har bir “orom” (“satr ustiga satr”) keyingi yomg‘ir bo‘lgan “orom va tetiklik”ka ishora qiladi. Kadesh keyingi yomg‘ir xabarining, shuningdek keyingi yomg‘ir tajribasining rad etilishining bosh timsolidir, chunki Kadeshda bir yuz qirq to‘rt minglik ustida amalga oshiriladigan muhrlash haqiqatga ham “aqlan”, ham “ruhan” qat’iy o‘rnashishdir.

> “Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.

> “Xudoning xalqi peshonalarida muhrlanishi bilanoq — bu ko‘rinadigan biror muhr yoki belgi emas, balki haqiqatga aqliy va ruhiy jihatdan shu qadar mustahkam joylashishdirki, ularni qo‘zg‘atib bo‘lmaydi — Xudoning xalqi muhrlanib, silkinish uchun tayyor bo‘lishi bilanoq, u keladi. Darhaqiqat, u allaqachon boshlangan; Xudoning hukmlari endi yurt uzra sodir bo‘lmoqda, toki biz ogohlantirilaylik va kelayotgan narsani bilaylik.” The Seventh-day Adventist Bible Commentary, 4-jild, 1161.

To settle “into the truth” “intellectually” represents the acceptance of the methodology of line upon line as the one and only sanctified approach in the study of God’s Word. This narrow approach was confirmed as the correct approach in August of 1840, when “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement.” The “wonderful impetus,” represents the manifestation of the power of the Holy Spirit that sent the first angel’s message around the world in 1840.

“Haqiqatga” “aqliy jihatdan” joylashish, Xudoning Kalomini o‘rganishda satr ustiga satr metodologiyasini yagona va faqat muqaddas qilingan yondashuv sifatida qabul qilishni ifodalaydi. Bu tor yondashuv 1840-yil avgustida to‘g‘ri yondashuv sifatida tasdiqlandi; o‘shanda “ko‘pchilik Miller va uning hamkorlari qabul qilgan bashoratni talqin qilish tamoyillarining to‘g‘riligiga ishondi va advent harakatiga ajoyib bir turtki berildi.” “Ajoyib turtki” 1840-yilda birinchi farishtaning xabarini butun dunyo bo‘ylab yoygan Muqaddas Ruh qudratining namoyon bo‘lishini ifodalaydi.

Those who participated in the work representing the “wonderful impetus” were empowered to do that very work by the power of the Holy Spirit. The Holy Spirit only manifested His power among those who had accepted the sacred methodology. The Holy Spirit only manifested His power within those who had accepted the sacred methodology.

“ajoyib turtki”ni ifodalovchi ishda qatnashganlar aynan o‘sha ishni Muqaddas Ruhning qudrati bilan amalga oshirishga qodir etilgan edilar. Muqaddas Ruh O‘z qudratini faqat muqaddas uslubni qabul qilganlar orasida namoyon qildi. Muqaddas Ruh O‘z qudratini faqat muqaddas uslubni qabul qilganlar ichida namoyon qildi.

Settling into the truth intellectually is the acceptance of the line upon line methodology and the ‘acceptance’ of the line upon line methodology is represented to a Laodicean as the opening of the heart-door for the entrance of the Messenger to Laodicea in the person of the Holy Spirit. The acceptance of the sacred methodology brings the power of the Holy Spirit into the mind of those settling into the truth intellectually. The acceptance of that methodology produces a spirituality that is represented as the combination of Divinity with humanity. The application of the biblical methodology of line upon line, when mixed with faith is represented as settling into the truth intellectually, and the truth (message) which is produced by the methodology, cannot be separated from Jesus, who is the Word. To accept the message of His Word is to accept the Holy Spirit into your mind. Thus, settling into the truth intellectual produces the spiritual experience that receives God’s seal of approval.

Haqiqatda aqliy jihatdan qaror topish — bu “satrma-satr” metodologiyasini qabul qilishdir, va “satrma-satr” metodologiyasining “qabul qilinishi” laodikiyalik uchun Muqaddas Ruh siymosida Laodikiyaga yuborilgan Xabarchining kirishi uchun qalb eshigining ochilishi bilan ifodalanadi. Muqaddas metodologiyaning qabul qilinishi haqiqatda aqliy jihatdan qaror topayotganlarning ongiga Muqaddas Ruhning qudratini olib kiradi. O‘sha metodologiyaning qabul qilinishi Ilohiylik bilan insoniyatning birikmasi sifatida ifodalanuvchi ruhiylikni hosil qiladi. Imon bilan qo‘shilganda, “satrma-satr” degan Muqaddas Kitob metodologiyasining qo‘llanilishi haqiqatda aqliy jihatdan qaror topish sifatida ifodalanadi, va metodologiya orqali hosil bo‘ladigan haqiqatni (xabarni) Kalom bo‘lgan Iso Masihdan ajratib bo‘lmaydi. Uning Kalomi xabarini qabul qilish — Muqaddas Ruhni ongingizga qabul qilish demakdir. Shunday qilib, haqiqatda aqliy jihatdan qaror topish Xudoning muhrlangan ma’qullashini qabul qiladigan ruhiy tajribani hosil qiladi.

Kadesh was the final test for ancient Israel. The two classes of wine drinkers in the book of Joel are separated and distinguished from each other based upon the rejection or acceptance of the latter rain message which Joel identifies as “new wine” in contrast with the fermented wine being consumed by the other class. Joel’s “new wine” is Paul’s “rest,” in Hebrews three and four. It is also what Isaiah’s “drunkards of Ephraim” refuse to “hear”—to “whom he said, ‘This is the rest wherewith ye may cause the weary to rest; and this is the refreshing’: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

Qadash qadimgi Isroil uchun so‘nggi sinov edi. Yoel kitobidagi sharob ichuvchilarning ikki toifasi Yoel “yangi sharob” deb atagan, boshqa toifa iste’mol qilayotgan achitilgan sharobga qarama-qarshi qo‘yilgan, keyingi yomg‘ir xabarini rad etishlari yoki qabul qilishlariga ko‘ra bir-biridan ajratiladi va farqlanadi. Yoelning “yangi sharobi” Ibroniylarga maktubning uchinchi va to‘rtinchi boblaridagi Pavlusning “oromi”dir. Bu, shuningdek, Ishayoning “Efrayimning mastlari” “eshitish”dan bosh tortadigan narsadir — “ularga U dedi: ‘Mana orom, uning bilan holdan toyganlarga orom beringlar; mana taskin’: ammo ular eshitishni istamadilar. Lekin Egamizning kalomi ularga amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘ldi; toki ular borib, orqaga yiqilsinlar, sindirilsinlar, tuzoqqa tushsinlar va qo‘lga olinsinlar.”

We have identified that Aaron’s golden calf rebellion represents ‘two’ of the ten tests that conclude at Kadesh. The division of that test into two tests is in agreement with the testing period of the latter rain that is represented by the “image of the beast test,” which is the test that determines the destiny of God’s people. Revelation thirteen identifies ‘rebellion’ for the number ‘thirteen’ represents rebellion.

Biz Horunning oltin buzoq isyoni Qodeshda yakun topadigan o‘nta sinovdan «ikkitasi»ni ifodalashini aniqladik. O‘sha sinovning ikki sinovga bo‘linishi, «hayvonning surati sinovi» bilan ifodalangan keyingi yomg‘irning sinov davriga muvofiqdir; bu esa Xudoning xalqining taqdirini belgilab beradigan sinovdir. Vahiy kitobining o‘n uchinchi bobi «isyon»ni aniqlab beradi, chunki «o‘n uch» soni isyonni ifodalaydi.

The chapter begins with the papal sea beast, premier symbol of rebellion upon earth as Daniel identifies it as the power that speaks great words against the Most High. That rebellion is followed by the rebellion of the earth beast, the United States, who then forces the entire world to follow their example of rebellion. The pattern for the third rebellion in the chapter is found in the first of the three rebellions, represented as the sea beast, the symbol of the Vatican. In verse eleven the United States speaks as a dragon and thus forms an image to the beast—image of the Vatican. Verse twelve onward the United States forces the world to do the same. Aaron’s rebellion is twofold representing the rebellion of the United States and then the rebellion of the entire world when the world image of the Vatican is enforced.

Bob papalik dengiz yirtqichi bilan boshlanadi; Daniel uni Xudoyi Taologa qarshi ulug‘ so‘zlar aytadigan hokimiyat sifatida aniqlaganidek, u yer yuzidagi isyonning bosh timsolidir. Bu isyondan so‘ng yer yirtqichining, ya’ni Qo‘shma Shtatlarning isyoni keladi; u esa butun dunyoni o‘zlarining isyon namunasiga ergashishga majbur qiladi. Bobdagi uchinchi isyon uchun andoza uch isyonning birinchisida topiladi; u dengiz yirtqichi sifatida tasvirlangan bo‘lib, Vatikan timsolidir. O‘n birinchi oyatda Qo‘shma Shtatlar ajdarho kabi gapiradi va shu tariqa yirtqichning suratini — Vatikanning suratini — hosil qiladi. O‘n ikkinchi oyatdan boshlab Qo‘shma Shtatlar dunyoni ham xuddi shunday qilishga majbur etadi. Horunning isyoni ikki qirralidir: u avvalo Qo‘shma Shtatlarning isyonini, so‘ng esa Vatikanning dunyoviy surati joriy etilganda butun dunyoning isyonini ifodalaydi.

Aaron’s rebellion identifies both periods, represented as idolatry when Moses was not there, followed by idolatry when Moses was there. Moses had been receiving the Law, and therefore represents the Law of God as the diving point in the rebellion. The test represented by Aaron’s golden image of a calf-beast is the test of 1863.

Horunning isyoni ikkala davrni ham aniqlab beradi: Muso yo‘q bo‘lgan paytdagi butparastlik va undan keyin Muso bor bo‘lgan paytdagi butparastlik bilan ifodalanadi. Muso Qonunni qabul qilayotgan edi, shu bois u isyondagi ajratuvchi nuqta sifatida Xudoning Qonunini ifodalaydi. Horunning buzoq-hayvonning oltin tasviri bilan ifodalangan sinovi 1863-yildagi sinovdir.

It is the Sunday law test, representing a dividing line between life and death. It’s the dividing line between the Promised Land or death in the wilderness, the dividing line between the mark of the beast or the seal of God, the dividing line between the fate of Shebna the Laodicean or Eliakim the Philadelphian. The first three tests, represented by the manna symbolize the Sabbath or Sunday controversy, as does the tenth test. The dividing line in Aaron’s golden calf rebellion representing both the fifth and sixth tests—and is the Sunday law.

Bu hayot va o‘lim o‘rtasidagi ajratuvchi chiziqni ifodalovchi yakshanba qonuni sinovidir. U Va’da qilingan Zamin yoki sahrodagi o‘lim o‘rtasidagi ajratuvchi chiziqdir; yirtqich hayvonning belgisi yoki Xudoning muhri o‘rtasidagi ajratuvchi chiziqdir; Laodikiyalik Shebnaning taqdiri yoki Filadelfiyalik Eliyaqimning taqdiri o‘rtasidagi ajratuvchi chiziqdir. Mannaning timsolida ifodalangan dastlabki uch sinov, o‘ninchi sinov kabi, Shabbat yoki yakshanba mojarosini anglatadi. Horunning oltin buzoq isyonida ifodalangan ajratuvchi chiziq esa — beshinchi hamda oltinchi sinovlarni ifodalab — yakshanba qonunidir.

The fourth test is the water at Massah, meaning ‘testing’ and ‘Meribah’ meaning the “ensign of Jehovah” and is located in Exodus 17:1–7, where it is directly identified as “testing the Lord”.

To‘rtinchi sinov — Massadagi suv bo‘lib, “Massah” “sinash” ma’nosini, “Meribah” esa “Yahovaning bayrog‘i” ma’nosini anglatadi; bu voqea Chiqish 17:1–7 da joylashgan bo‘lib, u yerda u bevosita “Egamizni sinash” deb ta’riflanadi.

> And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?

> Isroil o‘g‘illarining butun jamoasi Egamizning amriga ko‘ra, o‘z yurishlaridan so‘ng Sin cho‘lidan yo‘lga chiqib, Refidimda qarorgoh qurdilar; u yerda xalq ichishi uchun suv yo‘q edi. Shuning uchun xalq Muso bilan janjallashib: “Ichishimiz uchun bizga suv ber”, dedi. Muso esa ularga: “Nega men bilan janjallashasizlar? Nega Egamizni sinaysizlar?” dedi. U yerda xalq suvga tashna bo‘ldi; xalq Musoga qarshi nolib dedi: “Nega bizni Misrdan olib chiqqaning shuki, bizni ham, bolalarimizni ham, chorvalarimizni ham chanqoqdan o‘ldirmoqchimisan?”

> And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.

> Muso Egamizga iltijo qilib dedi: “Bu xalqqa nima qilay? Ular meni deyarli toshbo‘ron qilmoqchi.”

> And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.

> Egamiz Musoga dedi: Xalqning oldiga o‘tib bor, Isroil oqsoqollaridan ba’zilarini o‘zing bilan ol; daryoni urgan tayog‘ingni qo‘lingga olib, bor. Mana, Men Xorebdagi qoya ustida sening oldingda turaman; sen qoyani urasan, undan suv chiqadi, xalq ichadi. Muso Isroil oqsoqollarining ko‘z o‘ngida shunday qildi.

> And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? Exodus 17:1–7.

> Va u o‘sha joyning nomini Massa va Meriba deb atadi, chunki Isroil farzandlari janjal qilgan edilar va: “Egamiz oramizdami yoki yo‘qmi?” deb Egamizni sinagan edilar. Chiqish 17:1–7.

The testing represented by “Massah,” and the ensign represented by “Meribah” are a prophetic alpha that meets its prophetic omega when Moses strikes the same Rock a second time. This means the fourth of the ten provocations is represented at Kadesh, for the second Kadesh is where Moses strikes the Rock in rebellion. This identifies that Kadesh, as a symbol, includes the test of water which produces an ensign.

“Massah” orqali ifodalangan sinov va “Meribah” orqali ifodalangan nishon bashoriy alfadir; u o‘zining bashoriy omegasi bilan Muso ayni o‘sha Qoyani ikkinchi marta urganda tutashadi. Bu shuni anglatadiki, o‘nta g‘azablantirishning to‘rtinchisi Kadeshda ifodalangan, chunki ikkinchi Kadesh — Muso isyon ichida Qoyani uradigan joydir. Bu shuni ko‘rsatadiki, Kadesh ramz sifatida nishon hosil qiladigan suv sinovini o‘z ichiga oladi.

The test of water which produces the ensign is the test of the latter rain message. 1863 was where the ensign was supposed to have been lifted up, but alas; 1863 was only the first Kadesh, and the second Kadesh is at the soon coming Sunday law. Massah and Meribah represent the final test for the one hundred and forty-four thousand just before they are lifted up as an ensign at the Sunday law. It was not the authority of Rome, or the authority of the Jews that arranged the death of Christ. That authority was authorized in the counsel of Heaven ages before the cross. Moses used his rod, the rod anointed by God Himself to strike the Rock— but only one time. That Rock according to inspiration is represented by the messages of 1840 to 1844, which are the old foundational truths that represent the path of the just. In the testing represented by Massah the water that saves, is the water which comes out of the Rock of the old paths. That water tests and produces two classes; one for the mark of the beast and the other for the seal of God, as is represented by the seal of God upon those lifted up as an ensign, as represented by Meribah.

Bayroqni yuzaga keltiradigan suv sinovi — bu kechki yomg‘ir xabarining sinovidir. 1863 yil bayroq ko‘tarilishi lozim bo‘lgan nuqta edi, ammo afsuski; 1863 yil faqat birinchi Kadesh edi, ikkinchi Kadesh esa tez orada keladigan yakshanba qonuni paytidadir. Massah va Meribah yakshanba qonuni vaqtida bayroq sifatida ko‘tarilishlaridan sal avval bir yuz qirq to‘rt minglik uchun bo‘ladigan yakuniy sinovni ifodalaydi. Masihning o‘limini Rim hokimiyati ham, yahudiylar hokimiyati ham belgilamagan edi. O‘sha hokimiyat osmon Kengashida xochdan asrlar avval vakolatlantirilgan edi. Muso o‘z tayog‘ini, ya’ni Xudoning O‘zi moylagan tayoqni Qoyani urish uchun ishlatdi — ammo faqat bir marta. Ilhomga ko‘ra, o‘sha Qoya 1840 yildan 1844 yilgacha bo‘lgan xabarlar bilan ifodalanadi; bular solihlarning yo‘lini ifodalovchi qadimiy asosiy haqiqatlardir. Massah bilan ifodalangan sinovda qutqaradigan suv — bu qadimiy yo‘llar Qoyasidan chiqadigan suvdir. O‘sha suv ikki toifani sinaydi va yuzaga keltiradi: biri hayvonning tamg‘asi uchun, ikkinchisi esa, Meribah bilan ifodalanganidek, bayroq sifatida ko‘tarilganlar ustidagi Xudoning muhri bilan ifodalangan Xudoning muhri uchundir.

The temple was finished before the third decree of Artaxerxes, establishing that the Millerite temple which Christ raised up in 46 years from 1798 unto 1844, was finished before the third angel, represented by the arrival of the third decree. The one hundred and forty-four thousand are sealed just before the Sunday law where they are then lifted up as an ensign offering of the first fruits of Pentecost, as in days of old. Massa and Meribah identify the water test represented by the message of the Midnight Cry in the history of the first and third angels.

Ma’bad Artaxshastaning uchinchi farmonidan oldin bitkazildi; bu esa Masih 1798 yildan 1844 yilgacha bo‘lgan 46 yil ichida barpo etgan Milleriy ma’badi uchinchi farmonning yetib kelishi bilan ifodalangan uchinchi farishtadan oldin tugallanganini belgilaydi. Yuz qirq to‘rt ming kishi Yakshanba qonunidan sal oldin muhrlanadi; shunda ular qadimgi kunlardagi kabi Pentikostning birinchi hosillari nazr-bayrog‘i sifatida yuksaltiriladilar. Massa va Meriba birinchi va uchinchi farishtalar tarixida Yarim tun faryodi xabari bilan ifodalangan suv sinovini aniqlab beradi.

The work of combining Divinity with humanity is also represented as the combining of two temples. It also represented as marriage where a man and a woman, or a female temple and a male temple are joined and become one flesh. Christ erected the Millerite temple for the purpose of leading them into His Heavenly temple where they would find “rest,” represented in the history of 1844 by the seventh-day Sabbath.

Ilohiylikni insoniyat bilan birlashtirish ishi, ikki ma’badning birlashtirilishi sifatida ham tasvirlanadi. U, shuningdek, nikoh sifatida ham ifodalanadi; bunda erkak va ayol, yoki ayol ma’bad va erkak ma’bad qo‘shilib, bir tan bo‘ladilar. Masih Millerit ma’badini ularni O‘zining Samoviy ma’badiga olib kirish maqsadida bunyod etdi; u yerda ular “orom” topar edilar; bu esa 1844 yil tarixida yettinchi kun Shabbati bilan ifodalangan.

When this understanding of Massa and Meribah, as the fourth test, is applied between an opening test which also represents three tests, and which is then followed by the Sunday law of the fifth and sixth tests—you can then see, but only if you are willing to see, that the threefold manna test is the first test, followed by a test that proceeds the third twofold test of Aaron’s golden calf. Massa and Meribah are represented together, for it is only in the second angel’s message that a prophetic “doubling,” is located. The first three tests of the manna are the first angel’s message. The test of Massa and Meribah is the second angel’s message and Aaron’s rebellion is the third angel’s message.

Massa va Meriba haqidagi bu tushuncha, to‘rtinchi sinov sifatida, o‘zi ham uchta sinovni ifodalovchi bir ochilish sinovi orasiga tatbiq etilib, undan keyin esa beshinchi va oltinchi sinovlarning Yakshanba qonuni kelganda — shunda siz, ammo faqat ko‘rishga tayyor bo‘lsangizgina, uch karra manna sinovi birinchi sinov ekanini, undan keyin esa Horunning oltin buzoqqa oid uchinchi ikki karra sinovidan oldin keladigan bir sinov borligini ko‘rishingiz mumkin. Massa va Meriba birgalikda ifodalanadi, chunki faqat ikkinchi farishtaning xabaridagina bashoratli “ikki karra bo‘lish” joylashgandir. Mannaning dastlabki uch sinovi birinchi farishtaning xabaridir. Massa va Meriba sinovi ikkinchi farishtaning xabaridir, Horunning isyoni esa uchinchi farishtaning xabaridir.

The fifth test is the test of Aaron’s golden calf which begins with a manifestation of idolatry when the rebels thought their naked rebellion was concealed from God.

Beshinchi sinov — Horunning oltin buzoqi sinovi bo‘lib, u isyonkorlar o‘zlarining yalang‘och isyonlari Xudodan yashirilgan, deb o‘ylaganlarida namoyon bo‘lgan butparastlik bilan boshlanadi.

> And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord.

> Xalq Musoning tog‘dan tushishi kechikayotganini ko‘rgach, Horunning oldiga to‘planib kelib, unga dedi: “Qani, bizga oldimizdan boradigan xudolar yasab ber; chunki bizni Misr yurtidan olib chiqqan ana u Musoga nima bo‘lganini bilmaymiz”. Horun ularga dedi: “Xotinlaringizning, o‘g‘illaringizning va qizlaringizning quloqlaridagi oltin sirg‘alarni yechib olib, menga keltiringlar”. Shunda butun xalq quloqlaridagi oltin sirg‘alarni yechib olib, Horunga keltirdi. U ularni ularning qo‘lidan oldi-da, o‘ymakorlik asbobi bilan shakl berib, eritma buzoq yasadi. Ular esa dedilar: “Ey Isroil, seni Misr yurtidan olib chiqqan xudolaring mana shulardir”. Horun buni ko‘rgach, uning oldida qurbongoh qurd i; so‘ng Horun jar solib dedi: “Ertaga Egamizga bayram bo‘ladi”.

> And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:1–6.

> Ertasi kuni ular erta turib, kuydiriladigan qurbonliklar keltirdilar va tinchlik qurbonliklarini olib keldilar; xalq esa yeb-ichish uchun o‘tirdi, so‘ng o‘ynab-kulish uchun turdi. Chiqish 32:1–6.

The sixth test is the second part of the golden calf rebellion, when Moses returns from receiving the Ten Commandments. Moses asks, “Who is on the Lord’s side?” the majority remained passive or aligned with idolaters, manifesting the same rebellion openly in the mediator’s presence.

Oltinchi sinov — Muso O‘n Amrni qabul qilib qaytganda sodir bo‘lgan oltin buzoq isyonining ikkinchi qismidir. Muso: “Kim Egamizning tomonida?” deb so‘radi; ko‘pchilik esa loqaydligicha qoldi yoki butparastlar tomonini oldi va shu tariqa vositachining huzurida ayni o‘sha isyonni ochiq namoyon qildi.

The fifth and sixth tests clearly typify and align with the Sunday law. Elijah on Mount Carmel asks a similar question as Moses did. Choose this day who you will serve, points to the test of the Sunday law. The symbolism of the image of the beast test points to the Sunday law. The division of the Levites in Aaron’s story and the division of the twelve tribes in the story of Jeroboam’s two golden calves, identify the division of the wise and foolish at the Sunday law. The Laodiceans are the foolish virgins, as testified to by Sister White, and therefore the division of the virgins at the Sunday law is the division of Laodiceans and Philadelphians. The fifth and sixth tests, which are one twofold test, align with the Sunday law, which means they align with 1863, and Kadesh.

Beshinchi va oltinchi sinovlar yakshanba qonunini aniq tarzda oldindan ifodalaydi va unga muvofiq keladi. Karmel tog‘ida Ilyos Muso qilganiga o‘xshash savolni beradi. “Bugun kimga xizmat qilishingizni tanlang”, degan da’vat yakshanba qonunining sinoviga ishora qiladi. Hayvon surati sinovining ramziy ma’nosi yakshanba qonuniga ishora qiladi. Horunning hikoyasidagi levilar ajralishi hamda Yerovo‘amning ikkita oltin buzoq haqidagi hikoyasidagi o‘n ikki qabilaning bo‘linishi, yakshanba qonunida donolar bilan nodonlarning ajralishini ko‘rsatadi. Opa Uayt guvohlik berganidek, Laodikiyaliklar nodon bokiralardir, va shuning uchun yakshanba qonunidagi bokiralarning ajralishi Laodikiyaliklar bilan Filadelfiyaliklarning ajralishidir. Yagona ikki tomonlama sinov bo‘lgan beshinchi va oltinchi sinovlar yakshanba qonuniga muvofiq keladi, bu esa ularning 1863 yil va Kadesh bilan muvofiq kelishini anglatadi.

Chapters thirty-two and thirty-three of Exodus are fulfilled on the very same day, just hours apart, and that day typifies 1863 and Kadesh. In chapter thirty-three Moses asks to see God’s glory. Therefore, we see Moses in the fifth and sixth provocations being transformed into the one hundred and forty-four thousand. That same Moses is also at Kadesh striking the Rock a second time, thus representing a class that are crushed by the Rock which they refused to fall upon. That Rock is a message, and there are therefore two symbols of Moses at Kadesh, one manifesting God’s glory and the other rejecting the Rock.

Chiqish kitobining o‘ttiz ikkinchi va o‘ttiz uchinchi boblari aynan bir kunning o‘zida, atigi bir necha soat oralig‘ida bajo bo‘ladi va o‘sha kun 1863 yil hamda Kadeshning timsolidir. O‘ttiz uchinchi bobda Muso Xudoning ulug‘vorligini ko‘rishni so‘raydi. Shunday ekan, biz Musoni beshinchi va oltinchi ig‘volarda bir yuz qirq to‘rt minglikka aylantirilayotgan holda ko‘ramiz. O‘sha Musoning o‘zi Kadeshda Qoyaga ikkinchi marta urmoqda va shu tariqa o‘zlari qulashdan bosh tortgan Qoya tomonidan eziladigan bir toifani ifodalaydi. O‘sha Qoya bir xabardir, shuning uchun Kadeshda Musoning ikki timsoli bor: biri Xudoning ulug‘vorligini namoyon etadi, ikkinchisi esa Qoyani rad etadi.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Xudoning Sion devorlari ustida soqchilar bo‘lib turganlari xalq oldidagi xavf-xatarlarni oldindan ko‘ra oladigan kishilar bo‘lsin,—haqiqat bilan xatoni, solihlik bilan nohaqlikni ajrata oladigan kishilar bo‘lsin.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Ogohlantirish keldi: 1842, 1843 va 1844-yillarda xabar kelganidan beri biz bunyod etib kelayotgan imonning poydevorini bezovta qiladigan hech narsa kirib kelishiga yo‘l qo‘yilmasin. Men bu xabarning ichida edim va o‘shandan beri Xudo bizga bergan nurga sodiq qolgan holda, dunyo oldida turibman. Biz har kuni jiddiy ibodat bilan Rabbimizni izlab, nur so‘raganimizda oyoqlarimiz qo‘yilgan maydondan oyoqlarimizni olish niyatida emasmiz. Xudo menga bergan nurni men tark eta olaman, deb o‘ylaysizmi? U Abadiy Qoya kabi bo‘lishi kerak. U menga berilganidan beri meni yo‘naltirib kelmoqda.” Review and Herald, 1903-yil 14-aprel.

One of the symbols of ‘Moses at Kadesh’ strikes the Rock with a rod, a symbol of authority. The first time it was God’s authority and the second time it was man’s authority. The class represented by Moses at the second Kadesh are represented as the drunkards of Ephraim, who use their theological authority (rod) to attack the message of the latter rain, which is the message of the old paths of 1840 to 1844.

“Kadeshdagi Muso”ning ramzlaridan biri — hokimiyat timsoli bo‘lgan tayoq bilan Qoyaga urishidir. Birinchi safar bu Xudoning hokimiyati edi, ikkinchi safar esa insonning hokimiyati edi. Ikkinchi Kadeshdagi Muso orqali ifodalangan toifa, Efrayimning mastlari sifatida tasvirlanadi; ular o‘zlarining ilohiyotchilik hokimiyatidan (tayoqdan) keyingi yomg‘ir xabariga hujum qilish uchun foydalanadilar; bu xabar esa 1840 yildan 1844 yilgacha bo‘lgan qadimgi yo‘llar xabaridir.

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

> “1840–1844 yillarda berilgan barcha xabarlar hozir kuchli tarzda yetkazilishi kerak, chunki o‘z yo‘lini yo‘qotgan ko‘plab odamlar bor. Bu xabarlar barcha jamoatlarga yetib borishi kerak.

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

> “Masih dedi: ‘Ko‘zlaringiz baxtlidir, chunki ular ko‘radi; va quloqlaringiz, chunki ular eshitadi. Zero, sizlarga chinini aytaman: ko‘p payg‘ambarlar va solih kishilar sizlar ko‘rayotgan narsalarni ko‘rishni orzu qilganlar, ammo ko‘rmaganlar; va sizlar eshitayotgan narsalarni eshitishni istaganlar, ammo eshitmaganlar’ [Matthew 13:16, 17]. 1843 va 1844 yillarda ko‘rilgan narsalarni ko‘rgan ko‘zlar baxtlidir.

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

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

The first test of manna is three tests. The last of the ten tests is the test of the third angel. Both first and last represent “rest” as a symbol of the test. The first test is three tests, representing the first angel that is followed by the second angel, but the fourth test, where the sealing and lifting up as an ensign, is represented by Massa and Meribah. The third angel, represented by the fifth and sixth tests, is the third test, which followed the second test of Massa and Meribah, and the first test of manna.

Mannaning birinchi sinovi uchta sinovdir. O‘nta sinovning oxirgisi uchinchi farishtaning sinovidir. Birinchi ham, oxirgisi ham sinovning timsoli sifatida “orom”ni ifodalaydi. Birinchi sinov uchta sinov bo‘lib, u ikkinchi farishta ergashadigan birinchi farishtani ifodalaydi; ammo muhrlash va nishon sifatida baland ko‘tarish aks etgan to‘rtinchi sinov Massa va Meriba orqali ifodalanadi. Beshinchi va oltinchi sinovlar orqali ifodalangan uchinchi farishta uchinchi sinov bo‘lib, u Massa va Meribaning ikkinchi sinovidan hamda mannananing birinchi sinovidan keyin kelgan.

The provocation at Taberah set forth in Numbers 11:1–3 is the seventh test. The verses that introduce the fiery trial of faith represented by “Taberah,” which means ‘a burning place’ are preceded with verses identifying the movement of God’s people through the wilderness. The impatience manifested in chapter ten is contrasted with the one hundred and forty-four thousand who follow the Lamb whithersoever He goeth. These are those who have the patience of the saints, but ancient Israel was manifesting impatience in chapter ten that leads to their fiery ordeal in chapter eleven.

Sonlar 11:1–3 da bayon etilgan Taberadagi gijgijlash yettinchi sinovdir. “Taberah”, ya’ni “yonish joyi” deb ataladigan va imonning olovli sinovini ifodalovchi hodisani kirish qiladigan oyatlardan oldin Xudoning xalqining sahro bo‘ylab harakatini ko‘rsatadigan oyatlar keladi. O‘ninchi bobda namoyon bo‘lgan sabrsizlik, Qo‘zining qayerga bormasin, Unga ergashadigan bir yuz qirq to‘rt ming bilan qarama-qarshi qo‘yiladi. Bular azizlarning sabr-toqatiga ega bo‘lganlardir, ammo qadimgi Isroil o‘ninchi bobda sabrsizlikni namoyon qilmoqda, bu esa ularni o‘n birinchi bobdagi olovli sinovga olib boradi.

> And they departed from the mount of the Lord three days’ journey: and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting place for them. And the cloud of the Lord was upon them by day, when they went out of the camp. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel. Numbers 10:33–36.

> Shunday qilib, ular Egamiz tog‘idan uch kunlik yo‘l yurib jo‘nadilar; Egamiz ahd sandig‘i esa ular uchun orom topiladigan joyni qidirib, uch kunlik yo‘lda ularning oldida bordi. Va ular qarorgohdan chiqqanlarida, kunduzi Egamizning buluti ularning ustida edi. Va shunday bo‘ldiki, sandiq oldinga yo‘l olganida, Muso shunday der edi: Tur o‘rningdan, ey Egamiz, dushmanlaring tarqalsin; Sendan nafratlanuvchilar huzuringdan qochsin. Va u to‘xtaganida, u shunday der edi: Qaytgin, ey Egamiz, Isroilning ko‘p minglari orasiga. Sahroda sanash 10:33–36.

The next verse introduces the rebellion of Taberah.

Keyingi oyat Taveradagi isyonni tanishtiradi.

> And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. And the people cried unto Moses; and when Moses prayed unto the Lord, the fire was quenched. And he called the name of the place Taberah: because the fire of the Lord burnt among them. Numbers 11:1–3.

> Xalq shikoyat qilganida, bu Egamizga yoqmadi; Egamiz buni eshitdi; Uning g‘azabi alangalandi; va Egamizning olovi ularning orasida yonib, lashkarning eng chekka qismlaridagilarni yutib yubordi. Shunda xalq Musoga faryod qildi; Muso Egamizga ibodat qilgach, olov o‘chdi. Va u o‘sha joyning nomini Tabera deb atadi; chunki Egamizning olovi ularning orasida yongan edi. Sahroda sanash 11:1–3.

The provocation which followed the manifestation of fire, was the longing for flesh food and is the eighth test. This is located in Numbers 11:4–34. The complaining in Taberah represents a corrupted higher nature, a lack of patience, and the rebellion of the lust for the fleshpots of Egypt represents the lower nature. The fire represents purification by fire of the Messenger of the Covenant in Malachi chapter three, for prophetically Taberah means a burning place and the burning place in God’s prophetic Word is located in Malachi three where fire produces an impatient class destined to be purged and a patient class who are purified as an offering that is lifted up.

Olov zohir bo‘lgandan keyin yuz bergan gijgijlash go‘sht taomga bo‘lgan ishtiyoq edi va bu sakkizinchi sinovdir. Bu Voqealar 11:4–34 da bayon etilgan. Taberadagi shikoyat buzilgan oliy tabiatni, sabr-toqatning yo‘qligini ifodalaydi, Misrning go‘sht qozonlariga bo‘lgan shahvatning isyoni esa quyi tabiatni ifodalaydi. Olov Malakiyning uchinchi bobida Ahd Xabarchisining olov bilan poklashini bildiradi, chunki bashoratli ma’noda Tabera “yonish joyi” deganidir, Xudoning bashoratli Kalomidagi bu yonish joyi esa Malakiy 3 da joylashgan bo‘lib, u yerda olov sabrsiz bir toifani hosil qiladi — ular poklanish uchun belgilangan — va sabrli bir toifani hosil qiladi — ular ko‘tarib taqdim etiladigan nazr sifatida poklanadilar.

Those represented by Moses in the twofold test of Taberah’s higher and lower nature are the one hundred and forty-four thousand who have settled into the truth both intellectually and also spiritually. The intellect identifies the higher nature and spiritually represents the combination of Divinity with humanity. Divinity can only be combined with humanity when the lower nature is crucified and dead. To be settled into the truth intellectually and spiritually represents the experience of the being sealed. The fires of Taberah represent the final separation of wheat and tares in the work of Christ raising the temple of the one hundred and forty-four thousand.

Taberahning yuqori va quyi tabiatining ikki tomonlama sinovida Muso orqali ifodalanganlar — haqiqatda ham aqliy, ham ruhiy jihatdan qaror topgan bir yuz qirq to‘rt ming kishidir. Aql yuqori tabiatni aniqlaydi va ruhiy jihatdan ilohiylik bilan insoniyatning birikishini ifodalaydi. Ilohiylik insoniyat bilan faqat quyi tabiat xochga mixlanib o‘lgandagina birika oladi. Haqiqatda aqliy va ruhiy jihatdan qaror topish muhrlanish tajribasini ifodalaydi. Taberahning olovlari Masihning bir yuz qirq to‘rt mingning ma’badini tiklash ishida bug‘doy bilan begona o‘tlarning yakuniy ajratilishini ifodalaydi.

The ninth test is the rebellion of Miriam and Aaron found in Numbers 12. The provocation was not unlike the provocation of Korah, Dathan and Abiram or Minneapolis, in 1888. The issue was not simply the rejection of God’s message, but the rejection of God’s choice of leadership.

To‘qqizinchi sinov — Sonlar 12-bobda qayd etilgan Miryam va Horunning isyonidir. Bu g‘azablantirish Korax, Doton va Abiramning g‘azablantirishi yoki 1888-yildagi Minneapolis voqeasidan unchalik farq qilmas edi. Masala shunchaki Xudoning xabarini rad etish emas, balki Xudoning rahbarlik uchun qilgan tanlovini rad etish edi.

The condemnation of leaders who reject not only the message, but also the messenger precedes the tenth test. The leadership manifest as apostates just before the Sunday law, which is the tenth test. The Sunday law aligns with the cross, and on the way to the cross, which is the Sunday law, the leadership chose Barabbas, a false Christ, for “bar” means ‘son of’ an “abba” means ‘father.’ Approaching the cross (the Sunday law) or Kadesh, the leadership manifests full blown apostasy choosing a counterfeit Christ and also expressing directly to the civil authorities that they have no king, but Caesar.

Xabarni emas, balki xabarchini ham rad etadigan rahbarlarning mahkum etilishi o‘ninchi sinovdan oldin keladi. O‘ninchi sinov bo‘lgan Yakshanba qonunidan sal avval rahbariyat murtadlar sifatida namoyon bo‘ladi. Yakshanba qonuni xochga muvofiq keladi, va xochga — ya’ni Yakshanba qonuniga — borar ekanlar, rahbariyat Barabbani, soxta Masihni tanladi, chunki “bar” ‘o‘g‘li’ degani, “abba” esa ‘ota’ deganidir. Xochga (Yakshanba qonuniga) yoki Kadeshga yaqinlashar ekan, rahbariyat qalbaki Masihni tanlash orqali to‘la namoyon bo‘lgan murtadlikni ko‘rsatadi va shuningdek fuqaroviy hokimiyatlarga bevosita o‘zlarining podshohi yo‘qligini, faqat Qaysar borligini bildiradi.

The seventh, eighth and ninth test are identifying the sealing process, but the illustration is of the foolish virgins. The tenth of those tests was the first rebellion of Kadesh, typifying 1863. From 1846 the Hebrews were brought to Sinai to receive the Law. The two tables of the Ten Commandments are the symbol of God’s covenant relationship to ancient literal Israel, and the two tables of Habakkuk are the symbol of modern spiritual Israel’s covenant relationship. The second table was set forth in 1850, and just as ancient Israel vowed to keep the Law, by 1856 a final test was brought, as typified by spies visiting the Promised Land. The majority opinion that was reached over the seven years from 1856 unto 1863 was that the Laodicean wilderness is where they wished to die.

Yettinchi, sakkizinchi va to‘qqizinchi sinov muhrlanish jarayonini aniqlab beradi, biroq tasvir nodon bokiralar haqidadir. O‘sha sinovlarning o‘ninchisi Kadeshdagi birinchi isyon bo‘lib, 1863-yilning timsolidir. 1846-yildan boshlab ibroniylar Qonunni qabul qilish uchun Sinayga olib kelindilar. O‘n Amrning ikki lavhasi qadimgi so‘zma-so‘z Isroilning Xudo bilan ahdiy munosabatining ramzidir, Habakkukning ikki lavhasi esa zamonaviy ruhiy Isroilning ahdiy munosabatining ramzidir. Ikkinchi lavha 1850-yilda taqdim etildi va qadimgi Isroil Qonunga rioya qilishga qasam ichganidek, 1856-yilga kelib va’da qilingan yurtni ko‘zdan kechirgan josuslar timsolida ifodalangan yakuniy sinov olib kelindi. 1856-yildan 1863-yilgacha bo‘lgan yetti yil davomida shakllangan ko‘pchilik fikri shundan iborat ediki, ular o‘lishni istagan joy Laodikiyaning sahrosi edi.

The period of 1844 to 1863 is typified by the period that begins with baptism at the Red Sea which ended with another baptism at the Jordan River, in the identical location which Jesus would become the Christ, when He was later baptized by John. The baptism at the Red Sea identified a covenant relationship with ancient Israel. That relationship began with a marriage that simultaneously instigated a ten-step testing process. They were then brought to Sinai and promised to keep His law, but didn’t, and then failed the tenth and final test at the first rebellion of Kadesh. After the forty years, and the second and greater rebellion at Kadesh they entered the Promised Land by being baptized into the Jordan River.

1844-yildan 1863-yilgacha bo‘lgan davr Qizil dengizdagi cho‘qinish bilan boshlanib, Iordaniya daryosidagi yana bir cho‘qinish bilan yakunlangan davr orqali timsollanadi; aynan o‘sha joyda Iso keyinroq Yahyo tomonidan cho‘qintirilganida Masihga aylangan edi. Qizil dengizdagi cho‘qinish qadimgi Isroil bilan bo‘lgan ahdiy munosabatni belgilagan edi. Bu munosabat nikoh bilan boshlangan bo‘lib, ayni vaqtda o‘n bosqichli sinov jarayonini ham boshlab bergan edi. So‘ng ular Sinayga olib kelindilar va Uning qonuniga rioya qilishga va’da berdilar, ammo bunday qilmadilar, va keyin Qodashdagi birinchi isyon chog‘ida o‘ninchi va yakuniy sinovdan ham yiqildilar. Qirq yildan so‘ng, Qodashdagi ikkinchi va undan ham buyukroq isyondan keyin ular Iordaniya daryosiga cho‘qinish orqali Va’da qilingan yurtga kirdilar.

All the waymarks of baptism are tied together with the covenant. The history of the omega and second Kadesh, align with the history of the first an alpha Kadesh. Moses’ omega rebellion was far greater than the rebellion of an entire nation in the alpha rebellion of Kadesh. The omega is always greater. Both rebellions together represent the rebellion of Isaiah’s learned and unlearned who refuse to enter into the rest of the latter rain message.

Suvga cho‘mishning barcha yo‘l-ko‘rsatkichlari ahd bilan o‘zaro bog‘langan. Omegaga va ikkinchi Kadeshga oid tarix birinchi va alfa Kadesh tarixiga mos keladi. Musoning omega isyoni Kadeshdagi alfa isyonda butun bir xalqning isyonidan ancha ulug‘roq edi. Omega doimo kattaroq bo‘ladi. Bu ikki isyon birgalikda Ishayoning keyingi yomg‘ir xabarining oromiga kirishdan bosh tortadigan bilimli va bilimsizlarini ifodalaydi.

Three baptisms (Red Sea, Jordan River and Jordan River), the first of Moses and the last of Christ, thus Moses is the alpha and Christ the omega. The letter between the first and the twenty-second letters of the Hebrew alphabet, the thirteenth letter, when attached and following the first letter that is then attached to the last and twenty-second letter creates the Hebrew word “truth.” The middle baptism was the Jordan River and Kadesh. The first baptism at the Red Sea, was followed by the baptism at the Jordan. But the first baptism at the Jordan was put off for forty years until the second visit to Kadesh and the actual baptism of the Jordan. The third baptism, representing the time of visitation for the Jews had arrived as Christ began His work of confirming the covenant for one week in fulfillment of Daniel nine and verse twenty-seven and it was the hour of judgment for ancient Israel.

Uchta cho‘qintirish marosimi (Qizil dengiz, Iordan daryosi va Iordan daryosi), birinchisi Musoga, oxirgisi esa Masihga taalluqlidir; demak, Muso — alfa, Masih esa omega. Ibroniy alifbosining birinchi va yigirma ikkinchi harflari orasidagi harf, ya’ni o‘n uchinchi harf, birinchi harfga biriktirilib, so‘ng u oxirgi va yigirma ikkinchi harfga ulanadigan bo‘lsa, ibroniycha “haqiqat” so‘zini hosil qiladi. O‘rtadagi cho‘qintirish Iordan daryosi va Qadesh edi. Qizil dengizdagi birinchi cho‘qintirishdan keyin Iordandagi cho‘qintirish kelishi lozim edi. Ammo Iordandagi birinchi cho‘qintirish Qadeshga ikkinchi bor kelguncha va Iordandagi haqiqiy cho‘qintirish amalga oshguncha qirq yilga kechiktirildi. Uchinchi cho‘qintirish, yahudiylar uchun ziyorat vaqti yetib kelganini ifodalab, Masih Doniyorning to‘qqizinchi bob, yigirma yettinchi oyatining bajarilishi sifatida ahdni bir hafta davomida tasdiqlash ishini boshlagan paytda yuz berdi va bu qadimgi Isroil uchun hukm soati edi.

The first baptism at the Red Sea is the first angel’s message, and the two visits to Kadesh represent a “doubling”, for the first visit to Kadesh and the Jordan River is where the rebellion of God’s covenant people is represented and at the second Kadesh the rebellion of the leadership is manifested. Kadesh and the two visits represent a doubling of the second angel’s message where two classes are manifested, and both classes are represented with citizens and also leadership. The baptism of Christ is the third angel’s message when the wheat and tares are separated as was ancient Israel from the Christian bride Christ married in the hour of ancient Israel’s judgment.

Qizil dengizdagi birinchi suvga cho‘mish birinchi farishtaning xabaridir, va Kadeshga bo‘lgan ikki tashrif “ikki baravar bo‘lish”ni ifodalaydi; chunki Kadeshga birinchi tashrif va Iordan daryosi Xudoning ahd xalqining isyoni ifodalanadigan joy bo‘lsa, ikkinchi Kadeshda rahbariyatning isyoni namoyon bo‘ladi. Kadesh va bu ikki tashrif ikkinchi farishtaning xabarining ikki baravar bo‘lishini ifodalaydi; bunda ikki toifa namoyon bo‘ladi, va har ikkala toifa ham oddiy xalq, ham rahbariyat orqali ifodalanadi. Masihning suvga cho‘mishi uchinchi farishtaning xabaridir; bunda bug‘doy va begona o‘tlar bir-biridan ajratiladi, xuddi qadimgi Isroilning hukmi soatida Masih nikohlangan Masihiy kelindan qadimgi Isroil ajratilgani kabi.

The period of 1844 to 1863 is the Red Sea to the first rebellion at Kadesh. 1844 is the Red Sea crossing, 1846 is the manna, symbol of the Sabbath test which the Whites passed in 1846 when they were married. In 1849 the Lord stretched forth his hand a second time to gather His people. He had gathered them during the first angel’s message when the first of Habakkuk’s tables arrived in history, and the second table was designed for the same purpose.

1844 yildan 1863 yilgacha bo‘lgan davr Qizil dengizdan Kadeshdagi birinchi isyongacha bo‘lgan davrdir. 1844 yil Qizil dengizdan o‘tishdir, 1846 yil esa manna bo‘lib, Uaytlar 1846 yilda nikohdan o‘tganlarida muvaffaqiyatli o‘tgan Shabbat sinovining ramzidir. 1849 yilda Rabbiy O‘z xalqini to‘plash uchun qo‘lini ikkinchi marta uzatdi. U birinchi farishtaning xabari davrida, Xabaqquqning jadvallaridan birinchisi tarixda paydo bo‘lgan paytda, ularni to‘plagan edi, va ikkinchi jadval ham ayni shu maqsad uchun mo‘ljallangan edi.

The omega 1850 table was to gather and test, for that is what the alpha 1843 table did. The first angel had a table, and the third angel also had a table, for the first is the alpha and the third is the omega. The “two tables” are waymarks of the first and third angel’s—not the second. The prophetic period of the “tables” begins with a table with error and ends with a table with no error. The history between the two tables is the history of the second angel, where the chart is set aside until 1850.

Omega 1850 jadvali yig‘ish va sinash uchun bo‘lishi kerak edi, chunki alpha 1843 jadvali aynan shuni qilgan edi. Birinchi farishtaning jadvali bor edi, uchinchi farishtaning ham jadvali bor edi, chunki birinchisi alpha, uchinchisi esa omegadir. “Ikki jadval” birinchi va uchinchi farishtaning yo‘l belgilaridir — ikkinchisiniki emas. “Jadvallar”ning bashoratli davri xatoli jadval bilan boshlanib, xatosiz jadval bilan tugaydi. Ikki jadval orasidagi tarix esa ikkinchi farishtaning tarixidir; bu davrda jadval 1850 yilgacha bir chetga surib qo‘yiladi.

After the year 1843 ended on April 19, 1844, the 1843 chart was set aside for it then erroneously predicted the year 1843. From April 19, 1844 unto 1850 there is no Habakkuk’s table. In the history of the second angel, there was no chart and—Babylon fell. The alpha is a table the omega is a table and the middle is the fall of Babylon; a symbol of rebellion which is associated with the period when there was no table. The historical period of Habakkuk’s tables bears the signature of truth.

1843 yil 1844 yil 19 aprel kuni tugagach, 1843 yilgi jadval chetga surildi, chunki u 1843 yilni xato ravishda bashorat qilgan edi. 1844 yil 19 apreldan 1850 yilgacha Habakkukning jadvali yo‘q. Ikkinchi farishta tarixida jadval yo‘q edi va—Bobil yiqildi. Alfa jadvaldir, omega jadvaldir, o‘rtasi esa Bobilning qulashi; bu esa jadval bo‘lmagan davr bilan bog‘liq bo‘lgan isyonning ramzidir. Habakkukning jadvallari tarixiy davri haqiqatning muhrini o‘zida tutadi.

1850 was typified by Sinai and the giving of the Law. That event was commemorated with Pentecost, when two wave loaves were lifted up. The process of lifting up the wave loaves is represented by the printing and promotion of the table in May of 1842, and the history of 1849 when the second chart was prepared and 1850 when it was available. The period is represented in the line of Christ as the fifty days from His resurrection unto Pentecost, a period divided into forty days followed by ten.

1850 yil Sinay va Qonunning berilishi orqali timsollangan edi. O‘sha voqea Hosil bayrami bilan yodga olingan bo‘lib, unda ikki silkitma non ko‘tarilgan. Silkitma nonlarni ko‘tarish jarayoni 1842 yil may oyida jadvalning bosilib targ‘ib qilinishi, shuningdek ikkinchi jadval tayyorlangan 1849 yil va uning foydalanishga tayyor bo‘lgan 1850 yil tarixi orqali ifodalanadi. Bu davr Masihning chizig‘ida Uning tirilishidan Hosil bayramigacha bo‘lgan ellik kun bilan ifodalanadi; bu davr qirq kundan, so‘ng esa o‘n kundan iborat bo‘lib bo‘linadi.

In 1849 Christ was stretching forth his hand a second time, and in 1850 Habakkuk’s second table was available and the testing process leading to Kadesh moved forward. In 1856 the last of ancient Israel’s ten tests arrived when new light on Miller’s foundational prophetic revelation was published in the movement’s periodical. For twenty-five hundred and twenty prophetic days, from 1856 unto 1863, the spies went in to search the land. In 1863 they chose a new leader to take them back to Egypt.

1849-yilda Masih O‘z qo‘lini ikkinchi marta uzatmoqda edi, va 1850-yilda Habakkukning ikkinchi lavhasi mavjud bo‘lib, Qadeshga olib boradigan sinov jarayoni oldinga siljidi. 1856-yilda qadimgi Isroilning o‘nta sinovidan oxirgisi, Millerning asosiy payg‘ambarlik vahiyiga oid yangi nur harakatning davriy nashrida e’lon qilinganda, yetib keldi. 1856-yildan 1863-yilgacha bo‘lgan ikki ming besh yuz yigirma payg‘ambarlik kuni davomida josuslar yerni ko‘zdan kechirish uchun kirib bordilar. 1863-yilda ular o‘zlarini yana Misrga qaytarib olib boradigan yangi bir yo‘lboshchini tanladilar.

We will continue these truths in the next article.

Bu haqiqatlarni keyingi maqolada davom ettiramiz.

> “In a vision given me at Bordoville, Vermont, December 10, 1871, I was shown that the position of my husband has been a very difficult one. A pressure of care and labor has been upon him. His brethren in the ministry have not had these burdens to bear, and they have not appreciated his labors. The constant pressure upon him has taxed him mentally and physically. 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.

> “1871-yil 10-dekabr kuni Vermont shtatining Bordoville shahrida menga berilgan vahiyda menga shuni ko‘rsatildiki, erimning tutgan mavqei nihoyatda og‘ir bo‘lgan. G‘amxo‘rlik va mehnatning bosimi uning zimmasida bo‘lgan. Xizmatdagi birodarlari bu yuklarni ko‘tarmaganlar va uning mehnatlarini qadrlamaganlar. Ustidagi tinimsiz bosim uni aqliy va jismoniy jihatdan holdan toydirgan. Menga shuni 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‘lgan.” Testimonies, 3-jild, 85.

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