Article

# Elijah - Number Eight

Ilyos — Sakkizinchi raqam

Jericho

Yerixo

Author

Jeff Pippenger

Published

October 9, 2023

Formats

PDF
Word
Song MP3

In the beginning of ancient literal Israel and also the beginning of modern spiritual Israel, at the Red Sea crossing, and then at the great disappointment, a series of progressive tests began that ultimately arrived at the final test. The failure of that last test in the book of Numbers and in Millerite history marks the beginning of a wilderness wandering.

Qadimgi haqiqiy Isroilning boshlanishida ham, zamonaviy ruhiy Isroilning boshlanishida ham — Qizil dengizdan o‘tishda va so‘ng buyuk hafsalasi pir bo‘lish hodisasida — oxir-oqibat yakuniy sinovga olib kelgan izchil, bosqichma-bosqich sinovlar qatori boshlandi. Sonlar kitobida ham, Millerchilar tarixida ham o‘sha so‘nggi sinovdagi muvaffaqiyatsizlik sahroda sarson-sargardon yurishning boshlanishini belgilaydi.

> “For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.

> “Qirq yil davomida imonsizlik, g‘o‘ldirash va isyon qadimgi Isroilni Kan’on yurtidan mahrum qildi. Xuddi shu gunohlar zamonaviy Isroilning samoviy Kan’onga kirishini kechiktirdi. Har ikkala holatda ham ayb Xudoning va’dalarida emas edi. Bizni shu qadar ko‘p yillar davomida gunoh va qayg‘u dunyosida ushlab turgan narsa — Rabbimiz deb e’tirof qiluvchi xalq orasidagi imonsizlik, dunyoviylik, bag‘ishlanmaganlik va nizodir.

> “We may have to remain here in this world because of insubordination many more years, as did the children of Israel; but for Christ’s sake, His people should not add sin to sin by charging God with the consequence of their own wrong course of action.” Evangelism, 696.

> “Biz itoatsizlik sababli, Isroil farzandlari kabi, bu dunyoda yana ko‘p yillar qolishga majbur bo‘lishimiz mumkin; ammo Masih uchun Uning xalqi o‘zlarining noto‘g‘ri yo‘l tutishlari oqibatini Xudoga yuklab, gunoh ustiga gunoh qo‘shmasligi kerak.” Evangelism, 696.

At the end of ancient Israel’s history, as in the beginning there was a progressive testing process which ended when ancient literal Israel was taken into captivity in Babylon. At the end of modern spiritual Israel, they too will face a progressive testing process. That process ends when Laodicean Adventists are overthrown at the Sunday law. As with ancient Israel, modern Israel will be taken captive by spiritual Babylon.

Qadimgi Isroil tarixining oxirida, uning boshida bo‘lgani kabi, bosqichma-bosqich sinov jarayoni mavjud edi; u qadimgi, tom ma’nodagi Isroilning Bobilga asir qilib olib ketilishi bilan yakunlandi. Zamonaviy ma’naviy Isroilning oxirida ham ular xuddi shunday bosqichma-bosqich sinov jarayoniga duch keladilar. Bu jarayon Laodikiyalik Adventistlar yakshanba qonuni paytida ag‘darib tashlanganda nihoyasiga yetadi. Qadimgi Isroil bilan bo‘lgani kabi, zamonaviy Isroil ham ma’naviy Bobil tomonidan asirlikka olib ketiladi.

The Millerite movement that began prophetically in 1798, and ended officially in 1863, typifies the movement of the one hundred and forty-four thousand that began in 1989 and ends at the close of human probation and the Second Coming of Christ. Between the ending of the Millerite movement and the arrival of the mighty movement of the third angel, is the history of the legally registered Laodicean Seventh-day Adventist church.

1798-yilda bashoratli tarzda boshlangan va 1863-yilda rasman yakunlangan Millerchilar harakati, 1989-yilda boshlangan hamda insoniy imtihon muddati yopilishi va Masihning Ikkinchi kelishi bilan yakunlanadigan bir yuz qirq to‘rt ming kishining harakatiga timsol bo‘ladi. Millerchilar harakatining yakunlanishi bilan uchinchi farishtaning qudratli harakati kelishi oralig‘ida, qonuniy ravishda ro‘yxatdan o‘tgan Laodikiyadagi Yettinchi kun adventistlari jamoatining tarixi joylashgan.

> “A distance of only eleven days’ journey lay between Sinai and Kadesh, on the borders of Canaan; and it was with the prospect of speedily entering the goodly land that the hosts of Israel resumed their march when the cloud at last gave the signal for an onward movement. Jehovah had wrought wonders in bringing them from Egypt, and what blessings might they not expect now that they had formally covenanted to accept Him as their Sovereign, and had been acknowledged as the chosen people of the Most High?” Patriarchs and Prophets, 376.

> Sinay bilan Kan’on chegaralaridagi Qodish orasida bor-yo‘g‘i o‘n bir kunlik yo‘l bor edi; va nihoyat bulut oldinga yurish uchun ishora berganida, Isroil lashkarlari go‘zal yurtga tez orada kirib borish umidi bilan yana yo‘lga tushdilar. Yahova ularni Misrdan olib chiqishda mo‘‘jizalar ko‘rsatgan edi; endi esa U zotni o‘zlarining Hukmdori sifatida qabul qilishga rasman ahd qilgan va Oliy Zotning tanlangan xalqi deb e’tirof etilgan bo‘lsalar, qanday barakalarga umid qilmasliklari mumkin edi? “Patriarxlar va payg‘ambarlar”, 376.

Their short journey ended up being forty years, due to their unbelief and disobedience. Had they manifested a faith that was based upon their mighty deliverance out of slavery, they would have soon crossed over the Jordan river and entered into the Promised Land. Their first obstacle thereafter would have been the same obstacle that Joshua later took up. After forty years, literal Israel left the wilderness for the Promised Land, and Jericho was their first step, and it stands as a symbol of the power of God unto salvation unto everyone that believes. Jericho is also the symbol of the work that the Millerite movement was to confront in 1863, but they retreated into the wilderness. The symbolism of Elijah is directly connected with the symbolism of Jericho, and it is informative to consider Elijah’s historical connection with Jericho.

Ularning qisqa sayohati imonsizliklari va itoatsizliklari tufayli qirq yilga choʻzildi. Agar ular qullikdan qudrat bilan ozod etilganliklariga asoslangan imonni namoyon qilganlarida edi, tez orada Iordan daryosidan oʻtib, Va’da qilingan Yurtga kirgan boʻlar edilar. Shundan keyingi ularning birinchi toʻsiqlari keyinchalik Yoshua qoʻlga olgan ayni oʻsha toʻsiq boʻlar edi. Qirq yildan soʻng, soʻzma-soʻz Isroil sahrodan chiqib, Va’da qilingan Yurtga kirdi, va Yerixo ularning birinchi qadami boʻldi; u har bir imon keltiruvchi uchun najotga qodir Xudoning qudratining timsoli sifatida turadi. Yerixo, shuningdek, 1863-yilda Milleritlar harakati duch kelishi kerak boʻlgan ishning ham timsolidir, biroq ular sahroga qaytib chekindilar. Ilyosning ramziyligi Yerixoning ramziyligi bilan bevosita bogʻliqdir, va Ilyosning Yerixo bilan tarixiy aloqasini koʻrib chiqish foydalidir.

> Now the rest of the acts of Omri which he did, and his might that he showed, are they not written in the book of the chronicles of the kings of Israel? So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead. And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:27–17:1.

> Omrining qilgan boshqa ishlari, ko‘rsatgan qudrati ham — bular Isroil shohlarining solnomalari kitobida yozilmaganmi? Omri ota-bobolari bilan uyquga ketdi va Samariyada dafn qilindi; uning o‘rniga o‘g‘li Axab shoh bo‘ldi. Yahudo shohi Asoning o‘ttiz sakkizinchi yilida Omrining o‘g‘li Axab Isroil ustidan shohlik qila boshladi; Omrining o‘g‘li Axab Samariyada Isroil ustidan yigirma ikki yil shohlik qildi. Omrining o‘g‘li Axab esa undan oldin o‘tganlarning hammasidan ortiqroq Egamiz nazarida yovuzlik qildi. Va shunday bo‘ldiki, Nabot o‘g‘li Yorubomning gunohlarida yurishni u yengil ish deb bilgandek, Sidoniylar shohi Etbaalning qizi Izabelni xotinlikka oldi, borib, Baalga xizmat qildi va unga sajda qildi. U Samariyada o‘zi qurgan Baal ma’badida Baal uchun qurbongoh tikladi. Axab yana muqaddas daraxt ustunini yasadi; Axab o‘zidan oldin o‘tgan Isroilning barcha shohlaridan ham ortiqroq Isroilning Egasi Xudoni g‘azablantirdi. Uning kunlarida Baytillik Xiyol Erixoni qayta qurdi: uning poydevorini to‘ng‘ich o‘g‘li Abirom bilan qo‘ydi, darvozalarini esa kenja o‘g‘li Segub bilan o‘rnatdi; bu Nun o‘g‘li Yoshua orqali aytilgan Egamizning so‘ziga muvofiq edi. Va Gilad aholisidan bo‘lgan Tishbiy Ilyos Axabga dedi: Men huzurida turgan Isroilning Egasi Xudo tirikdirki, mana shu yillarda mening so‘zim bo‘lmasa, na shabnam, na yomg‘ir bo‘ladi. 3 Shohlar 16:27–17:1.

The confrontation that Elijah had with the gods of Ahab and Jezebel at Mount Carmel was in response to the apostasy of the northern kingdom of Israel’s seventh king who “did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him.” The word ‘provoke’ in the passage, is a reference to the “day of provocation” that was represented by the tenth test in Numbers fourteen. Ahab’s provoking of God represented the last of ten tests that was brought about by the evil report of ten spies in Numbers fourteen. Therefore, it represents the last test for the Millerite movement and the last test for the one hundred and forty-four thousand.

Ilyosning Karmil tog‘ida Axab va Izabelning xudolari bilan bo‘lgan to‘qnashuvi, Isroil shimoliy shohligining yettinchi shohi bo‘lgan va “o‘zidan oldin o‘tgan Isroilning barcha shohlaridan ko‘ra Isroilning Egasi Xudosini g‘azablantirish uchun ko‘proq ish qilgan” shohning murtadligiga javoban yuz berdi. Ushbu parchadagi “g‘azablantirish” so‘zi, Sonlar kitobining o‘n to‘rtinchi bobidagi o‘ninchi sinov orqali ifodalangan “g‘azablantirish kuni”ga ishoradir. Axabning Xudoni g‘azablantirishi, Sonlar kitobining o‘n to‘rtinchi bobida o‘n josusning yovuz xabari sababli yuzaga kelgan o‘nta sinovning oxirgisini ifodalagan. Shuning uchun, bu Millerchilar harakati uchun oxirgi sinovni va yuz qirq to‘rt ming uchun oxirgi sinovni ifodalaydi.

> Wherefore as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness. Hebrews 3:7, 8.

> Shuning uchun, Muqaddas Ruh aytganidek: “Bugun, agar Uning ovozini eshitsangizlar, yuraklaringizni qotirmanglar, isyondagi kabi, sahrodagi sinov kunida bo‘lgani kabi.” Ibroniylarga 3:7, 8.

In the prophetic “day of provocation” represented by Ahab, the prophet Elijah prayed that if it was necessary, God would bring judgments upon Israel that His people might repent from the sins they were participating in.

Ahab timsolida ifodalangan bashoratli “g‘azablantirish kuni”da, agar zarur bo‘lsa, O‘z xalqi o‘zlari qatnashayotgan gunohlardan tavba qilishi uchun, Xudo Isroil ustiga hukmlarini keltirsin, deb Ilyos payg‘ambar ibodat qildi.

> “The people of Israel had gradually lost their fear and reverence for God until His word through Joshua had no weight with them. ‘In his [Ahab’s] days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun.’

> “Isroil xalqi asta-sekin Xudodan qo‘rqish va Unga bo‘lgan hurmatini yo‘qotib bordi, hatto Yoshua orqali berilgan Uning Kalomi ular uchun hech qanday ahamiyat kasb etmay qoldi. ‘Uning [Axabning] kunlarida Baytildan bo‘lgan Xiel Yerixoni qurdiki: uning poydevorini to‘ng‘ich o‘g‘li Abiram evaziga qo‘ydi, darvozalarini esa kenja o‘g‘li Segub evaziga o‘rnatdi; bularning hammasi Nun o‘g‘li Yoshua orqali aytilgan Egamizning kalomiga muvofiq bo‘ldi.’

> “While Israel was apostatizing, Elijah remained a loyal and true prophet of God. His faithful soul was greatly distressed as he saw that unbelief and infidelity were fast separating the children of Israel from God, and he prayed that God would save His people. He entreated that the Lord would not wholly cast away His sinning people, but that He would by judgments if necessary arouse them to repentance and not permit them to go to still greater lengths in sin and thus provoke Him to destroy them as a nation.

> “Isroil murtadlikka yuz tutayotgan bir paytda, Ilyos Xudoning sodiq va haqiqiy payg‘ambari bo‘lib qoldi. Uning vafodor ruhi Isroil farzandlarini imonsizlik va bevafolik tezda Xudodan ajratib qo‘yayotganini ko‘rib qattiq iztirob chekdi, va u Xudo O‘z xalqini qutqarsin, deb ibodat qildi. U Rabbiy gunoh qilayotgan O‘z xalqini butunlay rad etmasligini, balki zarur bo‘lsa hukmlar orqali ularni tavbaga uyg‘otishini va gunohda bundan ham ortiqroq darajaga borib, shu tariqa Uni ularni bir xalq sifatida yo‘q qilishga undashlariga yo‘l qo‘ymasligini yolvorib so‘radi.”

> “The message of the Lord came to Elijah to go to Ahab with the denunciations of His judgments because of the sins of Israel. Elijah traveled day and night until he reached the palace of Ahab. He solicited no admission, and waited not to be formally announced. All unexpectedly to Ahab, Elijah stands before the astonished king of Samaria in the coarse garments usually worn by the prophets. He makes no apology for his abrupt appearance, without invitation; but, raising his hands to heaven, he solemnly affirms by the living God, who made the heavens and the earth, the judgments which would come upon Israel: ‘There shall not be dew nor rain these years, but according to my word.’

> Egamizning xabari Ilyosga keldi: Isroilning gunohlari sababli Uning hukmlari haqidagi ayblovlarni Axabga yetkazish uchun uning oldiga borsin. Ilyos kecha-kunduz yo‘l yurib, Axabning saroyiga yetib bordi. U kirishga ruxsat so‘ramadi va o‘zini rasmiy ravishda e’lon qildirishni ham kutmadi. Axab uchun butunlay kutilmaganda, Ilyos Samariyaning hayratga tushgan shohi oldida, payg‘ambarlar odatda kiyadigan dag‘al kiyimlarda turib qoldi. U taklifsiz va kutilmaganda paydo bo‘lgani uchun hech qanday uzr aytmadi; balki qo‘llarini osmonga ko‘tarib, osmonu yerni yaratgan tirik Xudo nomi bilan Isroil ustiga keladigan hukmlarni tantanavor ravishda tasdiqladi: “Mening so‘zim bo‘yicha bo‘lmasa, bu yillarda shudring ham, yomg‘ir ham bo‘lmaydi.”

> “This startling denunciation of God’s judgments because of the sins of Israel fell like a thunderbolt upon the apostate king. He seemed to be paralyzed with amazement and terror; and before he could recover from his astonishment, Elijah, without waiting to see the effect of his message, disappeared as suddenly as he came. His work was to speak the word of woe from God, and he instantly withdrew. His word had locked up the treasures of heaven, and his word was the only key which could open them again.” Testimonies, volume 3, 273.

> “Isroilning gunohlari tufayli Xudoning hukmlari haqidagi bu dahshatli fosh etuvchi qoralov murtad podshohning ustiga go‘yo momaqaldiroq zarbasi kabi tushdi. U hayrat va dahshatdan shol bo‘lib qolgandek tuyuldi; va o‘zining hayratidan o‘ziga kelishga ulgurmasidan oldin, Ilyos, xabarining ta’sirini ko‘rishni kutmay, qanday to‘satdan kelgan bo‘lsa, shunday to‘satdan g‘oyib bo‘ldi. Uning vazifasi Xudodan kelgan kulfat so‘zini aytish edi, va u darhol chekinib ketdi. Uning so‘zi osmonning xazinalarini berk qilib qo‘ygan edi, va ularni yana ochishi mumkin bo‘lgan yagona kalit ham uning so‘zi edi.” Testimonies, 3-jild, 273.

Israel had forgotten that Joshua had strictly commanded them not to associate with the heathen nations, and to never rebuild Jericho. Though the battle of Jericho was a tremendous demonstration of God’s power and a symbol of God’s promise to lead His people into the Promised Land, there was also a sin, a curse and a deliverance associated with Jericho. The ‘sin’ was that of Achan who coveted the wealth and influence of Jericho, the ‘curse’ was upon any man that would rebuild Jericho and the harlot Rahab represented the ‘deliverance’. Achan wanted the beautiful Babylonian robe. He thought he could hide his sin, as Adam and Eve sought to hide their sin with a garment of fig leaves. Achan wanted the prosperity that Jericho represented, and he wished to be associated with Babylon.

Isroil Yoshua ularga butparast xalqlar bilan aloqa qilmaslikni va Yerixoni hech qachon qayta qurmaslikni qat’iy buyurganini unutib qo‘ygan edi. Yerixo jangi Xudoning qudratining ulkan namoyishi va Xudoning O‘z xalqini Va’da Qilingan Yurtga boshlab kirish haqidagi va’dasining ramzi bo‘lgan bo‘lsa-da, Yerixo bilan bog‘liq holda gunoh, la’nat va najot ham mavjud edi. “Gunoh” Yerixoning boyligi va ta’siriga ko‘z tikkan Oxonning gunohi edi, “la’nat” esa Yerixoni qayta quradigan har qanday odam ustida edi, fohisha Rohob esa “najot”ni ifodalar edi. Oxon go‘zal Bobil kiyimini istadi. U, xuddi Odam Ato bilan Momo Havo o‘z gunohlarini anjir barglaridan tikilgan kiyim bilan yashirishga uringanlaridek, o‘z gunohini yashira olaman deb o‘yladi. Oxon Yerixo ifoda etgan farovonlikni istadi va Bobil bilan bog‘lanishni xohladi.

Jericho is set forth as a symbol of the work of carrying the third angel’s message to the world, but it possesses a warning about the sin of loving and trusting in the world. The symbol of Jericho also contains a curse against the rebuilding of Jericho and Rahab represents those still in Babylon that come out when the loud cry of the third angel is proclaimed.

Yerixo uchinchi farishtaning xabarini dunyoga yetkazish ishining ramzi sifatida ko‘rsatiladi, ammo u dunyoni sevish va unga ishonish gunohi haqida ham bir ogohlantirishni o‘z ichiga oladi. Yerixo ramzi, shuningdek, Yerixoning qayta qurilishiga qarshi la’natni ham o‘z ichiga oladi, Rahob esa uchinchi farishtaning baland nidosi e’lon qilinganda Bobildan chiqib keladigan, hali Bobilda bo‘lganlarni ifodalaydi.

> “Elijah’s faithful soul was grieved. His indignation was aroused, and he was jealous for the glory of God. He saw that Israel was plunged into fearful apostasy. And when he called to mind the great things that God had wrought for them, he was overwhelmed with grief and amazement. But all this was forgotten by the majority of the people. He went before the Lord, and, with his soul wrung with anguish, pleaded for Him to save His people if it must be by judgments. He pleaded with God to withhold from His ungrateful people dew and rain, the treasures of heaven, that apostate Israel might look in vain to their gods, their idols of gold, wood, and stone, the sun, moon, and stars, to water and enrich the earth, and cause it to bring forth plentifully. The Lord told Elijah that He had heard his prayer and would withhold dew and rain from His people until they should turn unto Him with repentance.

> “Ilyosning sodiq ruhi qayg‘uga botdi. Uning g‘azabi qo‘zg‘aldi va u Xudoning ulug‘vorligi uchun rashk qildi. U Isroil dahshatli murtadlikka botganini ko‘rdi. Va Xudo ular uchun qilgan buyuk ishlarni eslaganida, qayg‘u va hayratdan ezilib ketdi. Ammo bularning barchasi xalqning ko‘pchiligi tomonidan unutildi. U Egamiz huzuriga bordi va azobdan siqilgan ruhi bilan, agar kerak bo‘lsa hukmlar orqali bo‘lsa ham, O‘z xalqini qutqarishini yolvorib so‘radi. U Xudodan O‘zining noshukr xalqidan shudring va yomg‘irni, osmonning xazinalarini tiyib turishini iltijo qildi, toki bu murtad Isroil yerga suv berib, uni barakali qilib, mo‘l hosil yetishtirish uchun o‘z xudolariga, oltin, yog‘och va tosh butlariga, quyosh, oy va yulduzlarga behuda ko‘z tutsin. Egamiz Ilyosga Uning ibodatini eshitganini va Unga tavba bilan qaytmagunlaricha O‘z xalqidan shudring va yomg‘irni tiyib turishini aytdi.

> “God had specially guarded His people against mingling with the idolatrous nations around them, lest their hearts should be deceived by the attractive groves and shrines, temples and altars, which were arranged in the most expensive, alluring manner to pervert the senses so that God would be supplanted in the minds of the people.

> “Xudo O‘z xalqini atrofdagi butparast xalqlar bilan aralashib ketishdan alohida asragan edi, toki ularning qalblari eng qimmatbaho va maftunkor tarzda barpo etilgan daraxtzorlar va muqaddas maskanlar, ma’badlar va qurbongohlar bilan aldanib qolmasin; bular his-tuyg‘ularni buzg‘unchilik yo‘liga og‘dirish va xalqning ongida Xudoning o‘rnini egallash uchun xizmat qilardi.

> “The city of Jericho was devoted to the most extravagant idolatry. The inhabitants were very wealthy, but all the riches that God had given them they counted as the gift of their gods. They had gold and silver in abundance; but, like the people before the Flood, they were corrupt and blasphemous, and insulted and provoked the God of heaven by their wicked works. God’s judgments were awakened against Jericho. It was a stronghold. But the Captain of the Lord’s host Himself came from heaven to lead the armies of heaven in an attack upon the city. Angels of God laid hold of the massive walls and brought them to the ground. God had said that the city of Jericho should be accursed and that all should perish except Rahab and her household. These should be saved because of the favor that Rahab showed the messengers of the Lord. The word of the Lord to the people was: ‘And ye, in anywise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.’ ‘And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it.’

> “Erixo shahri nihoyatda haddan tashqari butparastlikka bag‘ishlangan edi. Uning aholisi juda boy edi, biroq Xudo ularga bergan barcha boyliklarni ular o‘z xudolarining in’omi deb hisoblardilar. Ularda oltin va kumush mo‘l-ko‘l edi; ammo To‘fondan oldingi odamlar singari, ular buzuq va kufrgo‘y edilar hamda yovuz ishlari bilan osmon Xudosini haqorat qilib, g‘azablantirardilar. Xudoning hukmlari Erixoga qarshi qo‘zg‘aldi. U istehkom edi. Lekin Egamiz lashkarining Sardaori O‘zi shaharga hujum qilishda osmon lashkarlariga boshchilik qilish uchun osmondan keldi. Xudoning farishtalari ulkan devorlarni tutib, ularni yer bilan yakson qildilar. Xudo Erixo shahri la’nat ostida bo‘lishi va Rahob hamda uning xonadonidan boshqa hammaning halok bo‘lishi kerakligini aytgan edi. Bular Rahob Egamizning xabarchilariga ko‘rsatgan iltifoti tufayli qutqarilishi lozim edi. Egamizning xalqqa aytgan so‘zi shunday edi: ‘And ye, in anywise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.’ ‘And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it.’”

> “God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God. He guarded His people by most positive commands; yet notwithstanding the solemn injunction from God by the mouth of Joshua, Achan ventured to transgress. His covetousness led him to take of the treasures that God had forbidden him to touch because the curse of God was upon them. And because of this man’s sin the Israel of God were as weak as water before their enemies.

> “Xudo Erixo masalasida nihoyatda qat’iy edi, toki xalq u yer aholisining sajda qilgan narsalariga maftun bo‘lib qolmasin va ularning yuraklari Xudodan og‘ib ketmasin. U O‘z xalqini juda aniq amrlar bilan qo‘riqladi; biroq shunga qaramay, Yoshua og‘zi orqali Xudodan berilgan o‘sha tantanali amrga qaramasdan, Oxon uni buzishga jur’at etdi. Uning tama’girligi uni Xudo tegishni man etgan xazinalardan olishga undadi, chunki Xudoning la’nati ular ustida edi. Va shu odamning gunohi sababli Xudoning Isroili dushmanlari oldida suvdek ojiz bo‘lib qoldi.”

> “Joshua and the elders of Israel were in great affliction. They lay before the ark of God in most abject humility because the Lord was wroth with His people. They prayed and wept before God. The Lord spoke to Joshua: ‘Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, and they have also transgressed My covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.’

> “Yoshua va Isroil oqsoqollari qattiq musibat ichida edilar. Egamiz O‘z xalqidan g‘azablanganligi uchun ular Xudoning sandig‘i oldida nihoyatda xorlik va kamtarlik bilan yerga yuztuban yotdilar. Ular Xudo huzurida ibodat qilib, yig‘ladilar. Egamiz Yoshuaga dedi: ‘O‘rningdan tur; nega yuzingni yerga qo‘yib shunday yotibsan? Isroil gunoh qildi, Men ularga buyurgan ahdimni ham buzdilar; hatto la’natlangan narsadan oldilar, o‘g‘riladilar, yana yolg‘on ishlatdilar va uni o‘z buyumlari orasiga ham qo‘ydilar. Shuning uchun Isroil farzandlari dushmanlari qarshisida tura olmadilar, balki dushmanlari oldidan orqaga qaytdilar, chunki ular la’nat ostida qoldilar; orangizdan la’natlangan narsani yo‘q qilmaguningizcha, Men endi sizlar bilan bo‘lmayman.’”

> “I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded.” Testimonies, volume 3, 263, 264.

> “Menga shuni ko‘rsatildiki, bu yerda Xudo O‘zini amrlariga rioya qiluvchi xalqimiz deb e’tirof etuvchilar orasidagi gunohga qanday qarashini tasvirlaydi. Qadimgi Isroil singari Uning qudratining hayratlanarli namoyonlarini ko‘rish sharafiga maxsus sazovor qilingan, ammo shunga qaramay Uning aniq ko‘rsatmalarini mensimay qo‘yishga jur’at etadiganlar, Uning g‘azabiga duchor bo‘ladilar. U O‘z xalqiga itoatsizlik va gunoh U uchun nihoyatda haqoratli ekanini va ularga yengil qaralmasligi kerakligini o‘rgatmoqchi edi.” Testimonies, 3-jild, 263, 264.

The story of Jericho includes the warning to not trust in the perceived strength and glory of the wicked and affluent city. A “city” in Bible prophecy is a kingdom, and Achan took a Babylonian garment. A garment prophetically represents character, so in the “last days,” Achan’s hiding of the Babylonish garment represents a hidden desire to possess the character of spiritual Babylon. The character, or image of spiritual Babylon is what the United States covets when it brings together church and state.

Yerixo haqidagi voqea yovuz va badavlat shaharning ko‘zga ko‘ringan qudrati hamda ulug‘vorligiga ishonmaslik haqidagi ogohlantirishni o‘z ichiga oladi. Muqaddas Kitob bashoratida “shahar” shohlikni anglatadi, va Oxan Bobil kiyimini oldi. Kiyim bashoratli ma’noda xarakterni ifodalaydi; shu bois “oxirgi kunlar”da Oxanning Bobil kiyimini yashirgani ma’naviy Bobilning xarakteriga ega bo‘lishga bo‘lgan yashirin istakni anglatadi. Ma’naviy Bobilning xarakteri yoki surati — Qo‘shma Shtatlar jamoat bilan davlatni birlashtirganda ko‘z tikadigan narsadir.

Confronted with the possibility of the youth of the Millerite movement being drafted into the Civil War, and recognizing the need of organization, the leaders of the movement became legally connected with the affluent nation that they were never to assimilate unto. Even the Constitution of that affluent country designed that it was never necessary for a church to be connected with the state. There were denominations that existed during the Millerite time period, that still exist today; some of those denominations have never entered into the legal relationship with the United States government, and their choice to not establish that relationship, never in any way prevented them from organizing their respective churches.

Milleriylar harakatining yoshlari Fuqarolar urushiga safarbar etilishi ehtimoli bilan yuzma-yuz kelib, hamda tashkilotlanish zaruratini anglagan holda, ushbu harakatning rahbarlari o‘zlari hech qachon singib ketmasliklari lozim bo‘lgan o‘sha badavlat millat bilan huquqiy jihatdan bog‘landilar. Hatto o‘sha badavlat mamlakatning Konstitutsiyasi ham jamoatning davlat bilan bog‘lanishi hech qachon zarur emasligini ko‘zda tutgan edi. Milleriylar davrida mavjud bo‘lgan, bugun ham mavjud bo‘lib kelayotgan konfessiyalar bor edi; o‘sha konfessiyalarning ayrimlari hech qachon Amerika Qo‘shma Shtatlari hukumati bilan huquqiy munosabatga kirishmagan, va bunday munosabatni o‘rnatmaslik haqidagi ularning tanlovi o‘z jamoatlarini tashkil etishlariga hech bir tarzda to‘sqinlik qilmagan.

Long after Joshua fought the battle of Jericho, in the time of Ahab, all the warnings of Achan’s apostasy and the destruction of Jericho had been forgotten by God’s apostate people. Elijah prayed to God, requesting if necessary that God’s judgments would be exercised to bring His people to repentance. When Malachi records the final words of the Old Testament the promise is set within the context of the Lord striking the world with a curse. The curse associated with Jericho, was upon any man who would rebuild Jericho. The curse was upon any who would like Achan, desire to trust in the wealth and affluency associated with Jericho. Achan’s “sin” represents the hidden unsanctified inward desire to wear the Babylonish garment. The ‘curse’ was for the work of acting out those inward desires.

Yoshua Erixo jangini olib borganidan ancha keyin, Axab davriga kelib, Oxanning murtadligi va Erixoning vayron qilinishi haqidagi barcha ogohlantirishlar Xudoning murtad xalqi tomonidan unutilgan edi. Ilyos Xudoga ibodat qilib, zarur bo‘lsa, O‘z hukmlari bilan xalqini tavbaga olib kelishini so‘radi. Malaki Eski Ahdning so‘nggi so‘zlarini qayd etar ekan, va’da Egamizning dunyoni la’nat bilan urishi mazmuni ichida beriladi. Erixo bilan bog‘liq la’nat Erixoni qayta quradigan har qanday odam ustida edi. La’nat Oxandek Erixo bilan bog‘liq boylik va farovonlikka ishonishni istaydigan har kimning ustida edi. Oxanning “gunohi” Bobillik kiyimni kiyishga bo‘lgan yashirin, muqaddaslanmagan ichki istakni ifodalaydi. “La’nat” esa ana shu ichki istaklarni amalga oshirish ishi uchun edi.

Miller’s message was the Elijah message for his time and the Civil War represented the judgments that accompany the Elijah message. In the middle of the Civil War in 1863, Millerite Adventism rebuilt Jericho, as witnessed by the details of Joshua’s curse upon any man who did so.

Millerning xabari o‘z davri uchun Ilyos xabari edi va Fuqarolar urushi Ilyos xabariga hamroh bo‘ladigan hukmlarni ifoda etardi. 1863-yilda, Fuqarolar urushining o‘rtasida, Millerit adventizmi Erixoni qayta qurdi; bunga Yoshua, uni qayta qurgan har qanday kishiga qarata aytgan la’natning tafsilotlari guvohlik beradi.

> And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

> O‘sha paytda Yoshua ularni qasam ichirib, shunday dedi: “Egamiz huzurida bu Yerixo shahrini qayta tiklash uchun qo‘zg‘aladigan odam la’natlangan bo‘lsin; uning poydevorini o‘z to‘ng‘ichida qo‘ysin, darvozalarini esa o‘z kenja o‘g‘lida o‘rnatsin.” Yoshua 6:26.

The word “adjured” in the command of Joshua is both an oath and a curse. Cursed if you break Joshua’s command, and blessed if you keep the oath. The word translated as “adjured” is also translated as “seven times” in Leviticus twenty-six. The oath and curse of Moses as Daniel expresses it in chapter nine, is connected with the rebuilding of Jericho.

Yoshuning amrida kelgan “qasamyodga majbur qildi” degan so‘z ham qasam, ham la’nat ma’nosini bildiradi. Agar Yoshuning amrini buzsangiz, la’natlanasiz; agar qasamga sodiq qolsangiz, barakalanasiz. “Qasamyodga majbur qildi” deb tarjima qilingan so‘z Levilar kitobining yigirma oltinchi bobida “yetti karra” deb ham tarjima qilingan. Doniyor to‘qqizinchi bobda ifoda etganidek, Musoning qasami va la’nati Yerixoning qayta qurilishi bilan bog‘liqdir.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Ha, butun Isroil Sening qonuningni buzdi, hatto Sening ovozingga quloq solmaslik uchun undan chetga chiqdi; shuning uchun la’nat bizning ustimizga yog‘ildi va Xudoning quli Musoning qonunida yozilgan qasam ham, chunki biz Unga qarshi gunoh qildik. Doniyor 9:11.

Sister White said, “God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God.” God was very particular in accomplishing the destruction of Jericho and therefore He was very particular in recording the warning represented by Achan. He was careful in recording the curse associated with rebuilding Jericho and also careful in defining the divine tactics employed in bringing the walls down.

Opa Uayt shunday degan edi: “Xudo Yerixo haqida nihoyatda qat’iy edi, toki xalq u yer aholisining sig‘ingan narsalariga maftun bo‘lib qolmasin va ularning qalblari Xudodan chalg‘imasin.” Xudo Yerixoning vayron qilinishini amalga oshirishda nihoyatda qat’iy bo‘lgan va shuning uchun U Oxon orqali ifodalangan ogohlantirishni qayd etishda ham nihoyatda qat’iy bo‘lgan. U Yerixoni qayta qurish bilan bog‘liq la’natni qayd etishda ham, devorlarni qulatishda qo‘llanilgan ilohiy usullarni belgilab berishda ham ehtiyotkor bo‘lgan.

It was most certainly Jesus, as the Captain of the Lord’s host that directed the angels to bring Jericho’s walls down, and nothing is done by accident in God’s Word, but in this instance, we have the prophetess telling us that “God was very particular in regard to Jericho.” Seven days the ark was carried around the city, and a day is a year in prophecy. That principle was recorded at the beginning of the forty years of wilderness wandering and at the end of those forty years they compassed Jericho for seven days.

Erixoning devorlarini qulatish uchun farishtalarga amr bergan Zot, shubhasiz, Rabbiyning lashkari Sardarisi sifatidagi Isoning O‘zi edi; Xudoning Kalomida hech narsa tasodifan sodir bo‘lmaydi, ammo ayni shu holda payg‘ambar ayol bizga “Xudo Erixon to‘g‘risida nihoyatda aniq ko‘rsatma bergan edi”, deb aytadi. Sandiq yetti kun davomida shahar atrofida olib yurildi, vahiyda esa bir kun bir yilga tengdir. Bu tamoyil sahroda sarson-sargardon yurilgan qirq yilning boshida qayd etilgan edi, va o‘sha qirq yilning oxirida ular Erixonni yetti kun davomida aylanib chiqdilar.

> 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. Numbers 14:34.

> Yerni josuslik qilib ko‘rgan kunlaringiz soniga ko‘ra, ya’ni qirq kun, har bir kun uchun bir yildan, gunohlaringizni qirq yil ko‘tarasizlar va Mening va’damdan qaytishimni bilasizlar. Sanoqlar 14:34.

Seven days the ark was carried around the city and on the seventh-day it was taken around the city “seven times.” This provides two prophetic witnesses that Jericho is associated with the “seven times” of Moses’ oath. God’s covenant people are priests, and seven priests blew seven trumpets.

Kema yetti kun davomida shahar atrofida olib yurildi va yettinchi kuni u shahar atrofida “yetti marta” aylantirildi. Bu Yerixo Musoning qasamidagi “yetti marta” bilan bog‘liq ekaniga ikki bashoratli guvohlik beradi. Xudoning ahd xalqi ruhoniylardir, va yetti ruhoniy yetti karnay chaldi.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Sizlar ham tirik toshlar kabi ruhiy bir uy, muqaddas ruhoniylik sifatida bunyod etilmoqdasizlar, toki Iso Masih orqali Xudoga maqbul bo‘lgan ruhiy qurbonliklarni taqdim etasizlar. 1 Butrus 2:5.

A trumpet represents either a warning message, or a judgment or a call to a holy convocation depending on the context where it is located. In the last days a trumpet is to be blown by the watchmen, as it was blown by the Millerites in their history. The priests represent the watchmen on the walls of Zion that blow a trumpet, warning God’s people of a coming judgment, while also calling those very same people unto a holy convocation.

Karnay, u joylashgan matn kontekstiga qarab, yoki ogohlantirish xabarini, yoki hukmni, yoxud muqaddas yig‘inga chorlovni ifodalaydi. Oxirgi kunlarda qo‘riqchilar tomonidan karnay chalinishi kerak, xuddi o‘z tarixida Millerchilar tomonidan chalinganidek. Ruhoniylar Sion devorlari ustidagi qo‘riqchilarni ifodalaydi; ular karnay chalib, Xudoning xalqini kelayotgan hukm haqida ogohlantiradilar, ayni paytda o‘sha xalqning o‘zini muqaddas yig‘inga ham chorlaydilar.

> Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand … Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? Joel 2:1, 15–17.

> Siyonda karnay chaling, Mening muqaddas tog‘imda ogohlantiruvchi sado yangrating; yurtdagi barcha aholi titrasin; chunki Egamizning kuni kelmoqda, u yaqindir … Siyonda karnay chaling, ro‘za tutishni muqaddas deb e’lon qiling, tantanali yig‘inni chaqiring. Xalqni to‘plang, jamoatni muqaddas qiling, oqsoqollarni yig‘ing, bolalarni va ko‘krak emayotganlarni to‘plang; kuyov o‘z xonasidan, kelin esa o‘z hujrasidan chiqsin. Ruhoniylar, Egamizning xizmatchilari, ayvon bilan qurbongoh orasida yig‘lasinlar va shunday desinlar: “Ey Egam, O‘z xalqingni ayagin, merosingni sharmandalikka tutma, toki butparast xalqlar ular ustidan hukmronlik qilmasin; nega xalqlar orasida: ‘Ularning Xudosi qani?’ deb aytsinlar?” Yoel 2:1, 15–17.

The trumpet message is the Elijah message. All the various usages of the word “seven” in Joshua chapter six, is the same word or a related derivative of the word which is translated as “seven times” in Leviticus twenty-six. Yet the dish of fables handed out by the Laodicean theologians claim that the word translated as “seven times” in Leviticus twenty-six only represents fullness of power, or completeness or some other foolish variation of their denial that Miller was correct in applying a numerical value to the word translated as “seven times.” The priests led the people around the city seven times, not fully or completely around Jericho. The word translated as “seven times” represents a numerical value!

Karnay xabari Ilyos xabaridir. Yoshua kitobining oltinchi bobida “yetti” so‘zining turli qo‘llanishlarining barchasi Levilar kitobining yigirma oltinchi bobida “yetti marta” deb tarjima qilingan so‘zning o‘zi yoki unga aloqador hosilasidir. Shunga qaramay, Laodikiya ilohiyotchilari tarqatadigan afsonalar taomi Levilar yigirma oltida “yetti marta” deb tarjima qilingan so‘z faqat qudratning to‘laligini, yoki mukammallikni, yoxud Millerning “yetti marta” deb tarjima qilingan so‘zga son qiymatini qo‘llashda haq bo‘lganini inkor etishlarining boshqa biror ahmoqona ko‘rinishini anglatadi, deb da’vo qiladi. Ruhoniylar xalqni shahar atrofida yetti marta aylantirdilar, Erixo atrofini to‘liq yoki mukammal tarzda emas. “Yetti marta” deb tarjima qilingan so‘z son qiymatini anglatadi!

At Jericho, when the people shouted, it represented the loud cry of the one hundred and forty-four thousand, who are cut out of the mountain without hands in Daniel chapter two, who strike and break in pieces the image.

Yerixoda xalq qichqirganida, bu Doniyor kitobining ikkinchi bobida qo‘lsiz holda tog‘dan kesib olingan, butni urib parcha-parcha qiladigan bir yuz qirq to‘rt ming kishining baland nidosini ifodalar edi.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.

> Va bu shohlar kunlarida osmon Xudosi shunday bir shohlikni o‘rnatadiki, u hech qachon vayron qilinmaydi; va bu shohlik boshqa xalqqa qoldirilmaydi, balki u bu shohliklarning barchasini parchalab, yo‘q qiladi va o‘zi abadulabad turadi. Zero, sen qo‘lsiz holda tog‘dan bir tosh kesib olinganini va u temirni, bronzani, loyni, kumushni va oltinni parchalab tashlaganini ko‘rganing bois, ulug‘ Xudo shohga bundan keyin yuz beradigan narsalarni ma’lum qildi; va tush qat’iydir, uning ta’biri esa ishonchlidir. Doniyor 2:44, 45.

God was careful to list the precious metals that were found in Jericho as gold, silver, brass and iron. Prophetically, clay represents God’s people as typified by Rahab. Jericho represents the end of all earthly kingdoms during the loud cry of the one hundred and forty-four thousand.

Xudo Erixoda topilgan qimmatbaho metallarni oltin, kumush, mis va temir deb sanab o‘tishda alohida ehtiyotkor bo‘ldi. Payg‘ambarlik ma’nosida loy Rahab orqali timsollangan Xudoning xalqini ifodalaydi. Erixo esa bir yuz qirq to‘rt mingning baland faryodi davrida barcha yer yuzidagi shohliklarning nihoyasini ifodalaydi.

> But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. Joshua 6:19.

> Ammo barcha kumush, oltin va mis hamda temir idishlar Egamizga bag‘ishlangandir; ular Egamizning xazinasiga keltiriladi. Yoshua 6:19.

Jericho represents the work of conquering the Promised Land, which typifies the work of the mighty movement of the third angel. That work includes a warning, a curse and the saving of those outside the priesthood, as represented by the harlot, Rahab.

Yerixo Va’da qilingan Yerni zabt etish ishini ifodalaydi; bu esa uchinchi farishtaning qudratli harakati ishining timsolidir. O‘sha ish ogohlantirishni, la’natni va fohisha Rahab timsolida ko‘rsatilganidek, ruhoniylikdan tashqarida bo‘lganlarning najot topishini o‘z ichiga oladi.

Joshua’s prophetic “curse” was later fulfilled in the days of Ahab and Elijah. The curse against rebuilding Jericho contained the specific prediction that the man that did so, would lose his youngest son when he set up the gates of Jericho, and he would lose his oldest son when he laid the foundations thereof. In the time of Elijah, Hiel the Bethelite fulfilled that prophecy, and his youngest son died when he set up the gates and his oldest son died when he laid the foundations. The “curse” which is associated with the Elijah message was represented by the work of rebuilding Jericho.

Yoshuaning bashoratli “laʼnati” keyinchalik Ahab va Ilyos kunlarida amalga oshdi. Yerixoni qayta qurishga qarshi aytilgan laʼnat o‘z ichida aniq bashoratni mujassam etgan edi: kim buni qilsa, Yerixo darvozalarini o‘rnatganida kenja o‘g‘lidan ayrilar, uning poydevorlarini qo‘yganida esa to‘ng‘ich o‘g‘lidan ayrilar edi. Ilyos zamonida Baytilik Xiyol o‘sha bashoratni bajo keltirdi: u darvozalarni o‘rnatganida kenja o‘g‘li o‘ldi, poydevorlarini qo‘yganida esa to‘ng‘ich o‘g‘li o‘ldi. Ilyos xabari bilan bog‘liq bo‘lgan “laʼnat” Yerixoni qayta qurish ishi orqali ifodalangan edi.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Mana, Egamizning buyuk va dahshatli kuni kelishidan oldin Men sizlarga Ilyos payg‘ambarni yuboraman. U otalarning yuragini bolalarga, bolalarning yuragini esa otalariga qaratadi; toki Men kelib, yer yuzini la’nat bilan urmayin. Malaki 4:5, 6.

The curse of Millerite history that was associated with Miller’s Elijah message was predicted by Joshua and fulfilled in the time of Elijah and Ahab.

Millerning Ilyos xabari bilan bog‘liq bo‘lgan Milleritlar tarixining la’nati Yoshua tomonidan bashorat qilingan va Ilyos hamda Axab davrida amalga oshgan.

> In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. 1 Kings 16:34.

> Uning kunlarida Baytillik Xiyel Erixoni qayta qurdi: uning poydevorini to‘ng‘ich o‘g‘li Abiram evaziga qo‘ydi, va uning darvozalarini kenja o‘g‘li Segub evaziga o‘rnatdi; Egamizning Nun o‘g‘li Yoshua orqali aytgan kalomiga ko‘ra. 1 Shohlar 16:34.

The curse of rebuilding Jericho cannot be separated from the manifestation of power that God exercised in bringing the walls of Jericho down. Sister White said, “Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath.” The Millerites had just participated in the manifestation of God’s power that climaxed with the Midnight Cry, yet they rejected Moses’ oath of the seven times which Daniel also identifies as the curse of Moses.

Yerixoni qayta qurish la’natini Xudo Yerixo devorlarini qulatishda namoyon etgan qudratining zohir bo‘lishidan ajratib bo‘lmaydi. Opa Uайт shunday degan edi: “Qadimgi Isroil singari, Uning qudratining g‘ayrioddiy namoyishlariga guvoh bo‘lish sharafi bilan alohida taqdirlangan, ammo shunga qaramay Uning aniq ko‘rsatmalarini mensimaslikka jur’at etadiganlar, Uning g‘azabiga duchor bo‘ladilar.” Millerchilar endigina Yarim tun nidosi bilan cho‘qqisiga yetgan Xudoning qudrati namoyonida ishtirok etgan edilar, biroq ular Doniyor ham Musoning la’nati deb ko‘rsatadigan yetti zamon haqidagi Musoning qasamini rad etdilar.

Names are a symbol of character in God’s Word, and the name of the man who rebuilt Jericho, along with the names of his oldest and youngest son are very informative. Hiel means the living God of strength and suggests that Hiel was a follower of the living God. The fact that he is identified as a Bethelite identifies him with the church. Abiram, his firstborn means the father of height, in terms of being exalted and lifted up. His youngest son Segub means lofty and to exalt and lift up. All three names represent elements of God’s character, but in the context of the prophecy which they fulfilled, they represent a man who was lifting up and exalting himself above the Almighty God who had brought Jericho down. A “gate” in prophecy represents a church.

Xudoning Kalomida ismlar xarakterning ramzidir, va Yerixoni qayta qurgan odamning ismi, shuningdek uning to‘ng‘ich va kenja o‘g‘illarining ismlari juda ma’lumotlidir. Xiyel “qudratning tirik Xudosi” degan ma’noni anglatadi va Xiyel tirik Xudoning izdoshi bo‘lganini ko‘rsatadi. Uning Baytellik deb ta’riflanishi uni jamoat bilan bog‘laydi. Uning to‘ng‘ich o‘g‘li Abiram “balandlikning otasi” degan ma’noni anglatadi, ya’ni ulug‘langan va ko‘tarilgan bo‘lish ma’nosida. Uning kenja o‘g‘li Segub esa “oliy”, “ulug‘lamoq” va “ko‘tarib yuksaltirmoq” degan ma’nolarni anglatadi. Har uchala ism ham Xudo xarakterning unsurlarini ifodalaydi, ammo ular bajo keltirgan bashorat kontekstida, bu ismlar Yerixoni qulatgan Qudratli Xudodan o‘zini yuqori ko‘tarib, o‘zini ulug‘layotgan bir odamni ifodalaydi. Bashoratda “darvoza” jamoatni ifodalaydi.

> “To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.

> “Kamtar va imonli qalb uchun, yer yuzidagi Xudoning uyi osmon darvozasidir. Madh qo‘shig‘i, ibodat, Masihning vakillari tomonidan aytilgan so‘zlar — yuqoridagi jamoat uchun, harom qiluvchi hech narsa kira olmaydigan o‘sha ulug‘vorroq sajdaga bir xalqni tayyorlash uchun Xudo tomonidan belgilangan vositalardir.” Testimonies, 5-jild, 491.

The beginning of the work to start a church began in 1860, as testified to by Adventist historians such as Arthur White, Ellen White’s grandson.

Jamoatni yo‘lga qo‘yish ishining boshlanishi 1860 yilda yuz berdi; buni Ellen Uaytning nabirasi bo‘lgan Artur Uayt kabi adventist tarixchilar tasdiqlaydilar.

> “While Ellen White had written and published at some length on the need of order in managing the work of the church (see Early Writings, 97–104), and while James White had kept this need before the believers in addresses and Review articles, the church was slow to move. What had been presented in general terms, was well received, but when it came to translating this with something constructive there was resistance and opposition. James White’s brief articles in February aroused not a few from complacency, and now a great deal was being said.

> “Ellen Uayt jamoat ishini boshqarishda tartib zarurligi haqida ancha batafsil yozib, nashr etgan bo‘lsa-da (qarang: Early Writings, 97–104), va Jeyms Uayt ham ma’ruzalarida hamda Review maqolalarida bu zaruratni imonlilar oldida doimo ta’kidlab kelgan bo‘lsa-da, jamoat harakatga kelishda sust edi. Umumiy tarzda bayon qilingan narsalar yaxshi qabul qilinar edi, ammo buni muayyan amaliy va bunyodkor shaklga keltirish masalasiga kelganda, qarshilik va muxolifat yuzaga chiqardi. Jeyms Uaytning fevral oyidagi qisqa maqolalari kam bo‘lmagan kishilarni loqaydlikdan uyg‘otdi, va endi juda ko‘p gap-so‘zlar aytilayotgan edi.”

> “J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive:

> “J. N. Loughborough, Michiganda White bilan birga xizmat qilar ekan, birinchi bo‘lib javob berdi. Uning so‘zlari tasdiq ohangida edi, biroq mudofaa ruhida:

> “‘Says one, if you organize so as to hold property by law, you will be a part of Babylon. No; I understand there is quite a difference between our being in a position that we can protect our property by law and using the law to protect and enforce our religious views. If it is wrong to protect church property, why is not wrong for individuals to hold any property legally?—Review and Herald, March 8, 1860.’

> “‘Kimdir shunday deydi: agar siz mulkni qonun asosida egalikda tutish uchun tashkillashtirsangiz, Bobilning bir qismi bo‘lasiz. Yo‘q; men shuni tushunamanki, mulkimizni qonun orqali himoya qila oladigan holatda bo‘lishimiz bilan diniy qarashlarimizni himoya qilish va ularni majburan qabul qildirish uchun qonundan foydalanish o‘rtasida ancha katta farq bor. Agar jamoat mulkini himoya qilish noto‘g‘ri bo‘lsa, nega unda alohida shaxslarning biror mulkni qonuniy ravishda egalikda tutishi ham noto‘g‘ri bo‘lmasin? — Review and Herald, March 8, 1860.’”

> “James White had closed his statement in the Review, laying the matter of the need of organization of the publishing interests before the church with the words ‘If any object to our suggestions, will they please write out a plan on which we as a people can act?’—Ibid., February 23, 1860. The first minister laboring out in the field to respond was R. F. Cottrell, a stalwart corresponding editor of the Review. His immediate reaction was decidedly negative:

> “Jeyms Uayt o‘zining Review dagi bayonotini nashriyot ishlarini tashkil etish zaruratiga oid masalani jamoat oldiga quyidagi so‘zlar bilan qo‘yib yakunlagan edi: ‘Agar kimdir bizning takliflarimizga e’tiroz bildirsa, iltimos, biz xalq sifatida amal qila oladigan bir rejani yozib bersin?’—O‘sha manba, 1860-yil 23-fevral. Dastlab daladagi xizmatda mehnat qilayotgan xizmatchilardan javob bergani Review ning qat’iyatli muxbir-muharriri R. F. Kottrell bo‘ldi. Uning darhol bildirgan munosabati qat’iy ravishda salbiy edi:”

> “‘Brother White has asked the brethren to speak in relation to his proposition to secure the property of the church. I do not know precisely what measure he intends in this suggestion, but understand it is to get incorporated as a religious body according to law. For myself, I think it would be wrong to ‘make us a name,’ since that lies at the foundation of Babylon. I do not think God would approve of it.—Ibid., March 22, 1860.” Arthur White, Ellen G. White, volume 1, 420, 421.

> “«Aka Uayt birodarlardan jamoat mulkini huquqiy jihatdan ta’minlash haqidagi o‘z taklifiga doir fikr bildirishlarini so‘radi. Bu taklifida u aynan qanday chorani nazarda tutayotganini men aniq bilmayman, ammo tushunishimcha, bu qonunga muvofiq diniy tashkilot sifatida inkorporatsiyadan o‘tishdir. O‘zimga kelsak, menimcha, “o‘zimizga nom chiqarishimiz” noto‘g‘ri bo‘lar edi, chunki aynan shu Bobilning poydevorida yotadi. Menimcha, Xudo buni ma’qullamagan bo‘lur edi.—O‘sha manba, 1860-yil 22-mart.» Arthur White, Ellen G. White, 1-jild, 420, 421.

James White began his effort to become a church in 1860, and a church is represented by a “gate”. Ellen White says this about the year 1860.

Jeyms Uayt 1860-yilda jamoatga aylanish yo‘lidagi sa’y-harakatini boshladi, va jamoat “darvoza” bilan ifodalanadi. Ellen Uayt 1860-yil haqida shunday deydi.

> “In 1860 death stepped over our threshold, and broke the youngest branch of our family tree. Little Herbert, born September 20, 1860, died December 14 of the same year.” Testimonies, volume 1, 103.

> “1860 yilda o‘lim ostonamizdan hatlab o‘tdi va oilaviy daraxtimizning eng yosh shoxini sindirdi. 1860 yil 20 sentabrda tug‘ilgan kichik Herbert o‘sha yilning 14 dekabrida vafot etdi.” Testimonies, 1-jild, 103.

In 1863, the Whites also lost their eldest son. After playing and becoming overheated, he went into the room where the cloth charts were prepared and took a nap upon some damp cloths that were used in preparation of the charts. The 1843 and 1850 charts represent the foundations of the Millerite movement. The chart produced in 1863, represent a rejection of the “seven times” of Leviticus twenty-six as previously represented upon the two tables of Habakkuk. It presents a counterfeit foundational message.

1863 yilda Uaytlar o‘zlarining to‘ng‘ich o‘g‘lidan ham ayrildilar. U o‘ynab, qizib ketgach, mato jadvallar tayyorlanayotgan xonaga kirib, jadvallarni tayyorlashda ishlatiladigan nam matolar ustida uxlab qoldi. 1843 va 1850 yillardagi jadvallar Millerchilar harakatining poydevorlarini ifodalaydi. 1863 yilda tayyorlangan jadval esa Habakkukning ikki lavhasida avval tasvirlangan Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt”ning rad etilishini ifodalaydi. U qalbaki poydevoriy xabarni taqdim etadi.

> “When on Friday, November 27, [1863] the parents reached Topsham, they found their three sons and Adelia waiting for them at the depot. They were all apparently in good health, except for Henry, who had a cold. But the next Tuesday, December 1, Henry was very ill with pneumonia. Years later Willie, his youngest brother, reconstructed the story:

> “1863-yil 27-noyabr, juma kuni ota-onasi Topshamga yetib kelganlarida, ular depoda o‘zlarining uch o‘g‘li va Adeliya ularni kutib turganini ko‘rdilar. Genridan boshqa hammasi, ko‘rinishidan, yaxshi salomat edi; Genri shamollagan edi. Ammo keyingi seshanba kuni, 1-dekabrda, Genri zotiljam bilan juda og‘ir ahvolga tushdi. Oradan yillar o‘tgach, uning kenja ukasi Villi bu voqeani quyidagicha bayon qildi:”

> ‘During the absence of their parents, Henry and Edson, under the supervision of Brother Howland, were busily engaged in mounting the charts on cloth, ready for sale. They worked in a rented store building about a block from the Howland home. At length they had a respite for a few days while they were waiting for charts to be sent from Boston. . . . Returning from a long tramp by the river, he [Henry] thoughtlessly lay down and slept on a few damp cloths used in backing the paper charts. A chilly wind was blowing in from an open window. This indiscretion resulted in a severe cold.’” Arthur White, Ellen G. White, volume 2, 70.

> “Ota-onalari yo‘qligida, Genri va Edson, Birodar Howlandning nazorati ostida, xaritalarni sotuvga tayyor holda matoga yopishtirish bilan qizg‘in band edilar. Ular Howlandlar uyidan qariyb bir kvartal narida joylashgan ijaraga olingan do‘kon binosida ishlardilar. Nihoyat, ular Bostondan xaritalar yuborilishini kutayotgan paytda bir necha kunlik tanaffusga ega bo‘ldilar.... Daryo bo‘ylab uzoq piyoda yurishdan qaytgach, u [Genri] o‘ylamay, qog‘oz xaritalarning orqa tomoniga ishlatiladigan bir necha nam mato ustiga yotib uxlab qoldi. Ochiq derazadan sovuq shamol kirib turardi. Bu ehtiyotsizlik og‘ir shamollashga olib keldi.’” Arthur White, Ellen G. White, volume 2, 70.

In 1863, the Millerite movement ended with the formation of a church and the rejection of the foundational truths represented upon the two tables of Habakkuk. The primary leader, as typified by Hiel the Bethelite had begun the work of setting up the gates in 1860 and lost his youngest son for doing so. In 1863, the counterfeit charts became the resting place where Hiel’s oldest son took a nap. He caught a chill and died the same year. His death was directly connected to sleeping on the charts that were then being produced. But the chart that was being produced in 1863, was the counterfeit of the foundation that Elijah, represented by Miller had raised up.

1863-yilda Millerchilar harakati jamoatning tashkil topishi va Habakkukning ikki lavhasida ifodalangan asosiy haqiqatlarning rad etilishi bilan nihoyasiga yetdi. Baytilik Xiyol orqali timsollangan bosh yetakchi 1860-yilda darvozalarni o‘rnatish ishini boshlab yuborgan edi va shu sababli kenja o‘g‘lidan ayrildi. 1863-yilda qalbaki jadvallar Xiyolning to‘ng‘ich o‘g‘li bir mizg‘ib olgan maskanga aylandi. U sovqotib qoldi va o‘sha yilning o‘zida vafot etdi. Uning o‘limi o‘sha paytda tayyorlanayotgan jadvallar ustida uxlagani bilan bevosita bog‘liq edi. Ammo 1863-yilda tayyorlanayotgan jadval Ilyos, ya’ni Miller orqali ko‘tarilgan poydevorning qalbakilashtirilgan nusxasi edi.

The command of Joshua against rebuilding Jericho, was expressed with the word “adjure.” It represents an oath and a curse, and is the same word translated as “seven times” in Leviticus twenty-six. It is the curse that accompanies the Elijah message, and that curse was accomplished in 1860 and 1863 as Millerite Adventism rebuilt Jericho with the formation of a legal church and the rejection of Miller’s stone of stumbling. Hiel was a Bethelite, thus prophetically emphasizing the work of Hiel in rebuilding Jericho, as the work of building a church.

Yoshuaning Erixoni qayta qurishga qarshi amri “qasam ichirish” so‘zi bilan ifodalangan edi. Bu qasam va la’natni anglatadi hamda Leviticus yigirma oltida “yetti marta” deb tarjima qilingan ayni o‘sha so‘zdir. Bu — Ilyos xabari bilan birga keladigan la’natdir, va o‘sha la’nat 1860 va 1863-yillarda, Millerchi Adventizm yuridik cherkov tuzilishini barpo etib, Millerning qoqinish toshini rad etgan holda Erixoni qayta qurganida, amalga oshdi. Hiyel Baytillik edi; shu tariqa, bu Erixoni qayta qurishda Hiyelning ishini, cherkov qurish ishi sifatida, payg‘ambarlik jihatdan alohida ta’kidlaydi.

The “curse” of Joshua was proclaimed in conjunction with the story of the battle of Jericho, a battle that cannot be told without repeatedly identifying “seven times.”

Yoshuaning “la’nati” Erixo jangining hikoyasi bilan bog‘liq holda e’lon qilingan bo‘lib, bu jang haqidagi rivoyatni “yetti marta”ni qayta-qayta tilga olmasdan bayon etib bo‘lmaydi.

In 1863, the message or “oath” of Moses, as presented by Elijah, and represented by William Miller produced a “curse.” Both the message of Moses and the work of Elijah were rejected. Elijah returned in 1989, but was not reconnected with Moses until post September 11, 2001. That information is yet to be defended, but it is air tight.

1863-yilda Ilyos tomonidan taqdim etilgan va Uilyam Miller orqali ifodalangan Musoning xabari yoki “qasamyodi” bir “laʼnat”ni keltirib chiqardi. Musoning xabari ham, Ilyosning ishi ham rad etildi. Ilyos 1989-yilda qaytib keldi, biroq 2001-yil 11-sentabrdan keyingacha Muso bilan qayta bogʻlanmadi. Bu maʼlumot hali himoya qilinishi kerak, biroq u mutlaqo puxtadir.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.

> “Muqaddas qilinmagan xizmatchilar o‘zlarini Xudoga qarshi saf tortdirmoqdalar. Ular bir nafasning o‘zida Masihni ham, bu dunyoning xudosini ham madh etmoqdalar. Tashqi e’tiroflariga ko‘ra Masihni qabul qilayotgandek bo‘lsalar-da, ular Barabbani bag‘irlariga bosadilar va o‘z amallari bilan: ‘Bu Odam emas, Barabba’, deydilar. Bu satrlarni o‘qiganlarning barchasi ogoh bo‘lsin. Shayton nimalar qila olishi haqida maqtanib kelgan. U Masih O‘z jamoatida mavjud bo‘lishini so‘rab ibodat qilgan birlikni parchalashni o‘ylaydi. U shunday deydi: ‘Men borib, aldashim mumkin bo‘lganlarni yo‘ldan urish, tanqid qilish, hukm qilish va soxtalashtirish uchun yolg‘onchi ruh bo‘lib chiqaman.’ Buyuk nurga, buyuk dalillarga ega bo‘lgan jamoat yolg‘on va hiylaning o‘g‘lini qabul qilsa, o‘sha jamoat Rabbiy yuborgan xabarni rad etib, eng nomaqbul da’volarni, yolg‘on taxminlarni va soxta nazariyalarni qabul qiladi. Shayton ularning nodonligidan kuladi, chunki u haqiqat nima ekanini biladi.”

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> “Ko‘plar minbarlarimizda qo‘llarida soxta bashorat mash’alasi bilan turadilar; u Shaytonning do‘zaxiy mash’alasidan yoqilgan bo‘ladi. Agar shubha va imonsizlik ardoqlansa, sodiq xizmatkorlar o‘zlarini juda ko‘p narsani bilamiz, deb o‘ylaydigan xalq orasidan olib tashlanadi. «Agar sen bilganingda edi, — dedi Masih, — hech bo‘lmaganda shu kuningda tinchligingga oid narsalarni! Ammo endi ular ko‘zlaringdan yashirilgandir».”

> “Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

> “Shunga qaramay, Xudoning poydevori mahkam turibdi. Rabbiy O‘zinikilarni biladi. Muqaddas qilingan xizmatchining og‘zida hiyla bo‘lmasligi kerak. U kundek ochiq, yovuzlikning har qanday dog‘idan xoli bo‘lishi lozim. Muqaddas qilingan xizmat va matbuot bu qaysar avlodga haqiqat nurini chaqnatishda qudrat bo‘ladi. Nur, birodarlar, bizga ko‘proq nur kerak. Sionda karnay chaling; muqaddas tog‘da ogohlantirish bering. Rabbiy lashkarini muqaddas qilingan yuraklar bilan to‘plang, toki ular Rabbiy O‘z xalqiga nima deyishini eshitsinlar; chunki U eshitishni istaganlarning barchasi uchun nurni ko‘paytirdi. Ular qurollansin va jihozlansinlar hamda jangga — qudratlilarga qarshi Rabbiyga yordamga — chiqsinlar. Xudoning O‘zi Isroil uchun ish ko‘radi. Har bir yolg‘onchi til jim qilinadi. Farishtalarning qo‘llari shakllantirilayotgan aldovchi makrlarni ag‘darib tashlaydi. Shaytonning istehkomlari hech qachon g‘alaba qozonmaydi. G‘alaba uchinchi farishtaning xabariga hamroh bo‘ladi. Rabbiy lashkarining Sardori Yerixo devorlarini qulatganidek, Rabbiy amrlarini saqlovchi xalq ham g‘alaba qiladi, va qarshi turgan barcha kuchlar mag‘lub etiladi. Osmondan yuborilgan xabar bilan ularning oldiga kelgan Xudo xizmatkorlaridan biror jon nolimasin. Endi ulardan nuqson qidirmanglar va: ‘Ular haddan tashqari qat’iy; ular juda keskin gapiradilar’, demanglar. Ular keskin gapirishlari mumkin; ammo bu kerak emasmi? Agar tinglovchilar Uning ovoziga yoki Uning xabariga quloq solmasalar, Xudo ularning quloqlarini shang‘illatadi. U Xudoning kalomiga qarshilik ko‘rsatuvchilarni fosh etadi.”

> “Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

> “Shayton biz xalq orasiga kelib, bizni fosh etib, tanbeh beradigan va xatolarimizni tashlab yuborishga undaydigan hech narsa kirmasligi uchun mumkin bo‘lgan barcha choralarni ko‘rdi. Ammo Xudoning sandig‘ini ko‘taradigan bir xalq bor. Oramizdan ba’zilari chiqib ketadi va endi sandiqni ko‘tarmaydi. Lekin bular haqiqatni to‘sib qo‘yadigan devorlar qura olmaydi; chunki u oxirigacha oldinga va yuqoriga qarab boraveradi. O‘tmishda Xudo odamlarni ko‘targan, va U hozir ham O‘z amrini bajarishga tayyor turgan, qulay fursatdagi odamlarga ega — faqat qorilmagan ohak bilan suvalgan devorlardek bo‘lgan cheklovlardan o‘tib ketadigan odamlarga. Xudo O‘z Ruhini odamlar ustiga qo‘yganda, ular ishlaydi. Ular Egamizning kalomini e’lon qiladilar; ular ovozlarini karnay kabi ko‘taradilar. Haqiqat ularning qo‘lida kamaymaydi ham, o‘z qudratini yo‘qotmaydi ham. Ular xalqqa o‘z gunohlarini, Yoqub xonadoniga esa ularning gunohlarini ko‘rsatadilar.” Testimonies to Ministers, 409–411.

Back to Articles