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

Yo‘el kitobi va Laodikiyalik Yettinchi kun Adventistlar Jamoati - O‘n birinchi raqam

Number Eleven

O‘n birinchi raqam

Author

Jeff Pippenger

Published

December 14, 2025

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The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.

So‘nggi yomg‘ir xabari — yaqinlashib kelayotgan sinov muddatining yakunlanishi haqidagi ogohlantirish bo‘lib, u shaxsiy tayyorgarlikka da’vat bilan birga keladi. Bu ikki tushuncha Ishayo vahiyining o‘ninchi va o‘n birinchi boblarida ifodalangan bo‘lib, ular 1989 yilda muhrdan ochilgan Doniyor 11-bob xabari doirasida ko‘rsatilgan; bu xabarning yashirin tarixi esa yuz qirq to‘rt mingning muhrlanish davrida ochib beriladi, ular vahiyda Ishayo va uning o‘g‘illari orqali tasvirlangan. Bu ikki yo‘nalish birgalikda Ohoz uchun ogohlantirishni ifodalaydi; u Muqaddas Kitob bashoratini qamrab olgan ushbu ichki va tashqi ikki yo‘nalish haqida hech qanday “tushuncha”ga ega bo‘lmagan Laodikiyaliklarni ifodalaydi.

Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.

Doniyor 11:11 va Vahiy 11:11 bir xil ichki va tashqi tasvirni taqdim etadi; bunda Doniyor tashqini, Vahiy esa ichkini ifodalaydi. Bu ikki ichki va tashqi “bob va oyat” o‘ninchi va o‘n birinchi boblarning tashqi va ichki xabarlari bilan bevosita bog‘lanadi va ular Ishayo 11:11 da ham shunday bog‘lanadi.

Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.

Ishayo kitobining oltinchi bobi 9/11 bo‘lib, u Ishayoning 9/11 dagi xabarchi sifatidagi poklanishi va moylanishini ko‘rsatadi. Yettinchi bobdan boshlab esa, 9/11 da kelgan xabarning bayoni berilgan. O‘ninchi bob Doniyor kitobining o‘n birinchi bobidagi so‘nggi olti oyatning vazifasini ko‘rsatadi, chunki bu 1989 yilda oxirzamon paytida muhrdan yechilgan xabar edi.

Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”

Ishayoning o‘n birinchi bobi 9/11ni hamda Ishayoning moylanishini va uning xabarini ifodalaydi. Birinchi oyat o‘ninchi oyat bilan “Yessay” orqali bog‘langan, va o‘ninchi oyatda shunday deyiladi: “O‘sha kunda”; o‘n birinchi oyat esa shunday davom etadi: “Va o‘sha kunda shunday bo‘ladiki, Egamiz O‘z xalqining qoldig‘ini qaytarib olish uchun ikkinchi bor qo‘lini cho‘zadi.”

That day was 1850.

O‘sha kun 1850-yil edi.

> And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

> Ishayning poyasidan bir novda otilib chiqadi, va uning ildizlaridan bir Shox unib o‘sadi. Uning ustida Egamizning Ruhi — donolik va idrok ruhi, maslahat va qudrat ruhi, bilim va Egamizdan qo‘rqish ruhi — qaror topadi. Va u Egamizdan qo‘rqishda teran fahmli bo‘ladi; u ko‘zining ko‘rishiga qarab hukm qilmaydi, qulog‘ining eshitishiga qarab fosh etmaydi. Balki kambag‘allarni adolat bilan hukm qiladi, yer yuzidagi meeklar uchun insof bilan hukm chiqaradi; og‘zining tayog‘i bilan yer yuzini uradi, lablarining nafasi bilan esa fosiqni o‘ldiradi. Solihlik uning belining kamari bo‘ladi, sadoqat esa uning biqinlarining kamari bo‘ladi. Bo‘ri ham qo‘zi bilan yashaydi, qoplon esa uloq bilan birga yotadi; buzoq, yosh arslon va boqilgan mol birga bo‘ladi; ularni kichik bir bola yetaklaydi. Sigir bilan ayiq o‘tlaydi; ularning bolalari birga yotadi; arslon esa ho‘kiz singari somon yeydi. Emizikli bola aspning inida o‘ynaydi, sutdan ajratilgan bola esa qo‘lini kokatrisaning iniga tiqadi. Ular Mening butun muqaddas tog‘imda zarar ham yetkazmaydi, halok ham qilmaydi; chunki dengiz suvlar bilan qoplangani kabi, yer yuzi ham Egamiz haqidagi bilimga to‘la bo‘ladi.

> 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> 11:10 Va o‘sha kunda Yessayning bir ildizi bo‘lur, u xalqlar uchun bayroq kabi turur; unga g‘ayriyahudiylar intilurlar; va uning oromgohi ulug‘vor bo‘lur.

> 11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> 11:11 Va o‘sha kunda shunday bo‘ladiki, Egamiz O‘z xalqining qolgan qoldig‘ini qaytarib olish uchun ikkinchi bor qo‘lini cho‘zadi; ular Ossuriyadan, Misrdan, Patrosdan, Kushdan, Elamdan, Shinardan, Xamotdan va dengiz orollaridan qolib qolgan bo‘ladilar.

> 11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

> 11:12 U xalqlar uchun bir bayroq ko‘taradi, Isroilning quvg‘in qilinganlarini yig‘adi va Yahudoning tarqalib ketganlarini yerning to‘rt burchagidan bir joyga to‘playdi.

> The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.

> Efrayimning hasadi ham yo‘qoladi, Yahudoning dushmanlari esa qirib tashlanadi; Efrayim Yahudoga hasad qilmaydi, Yahudo esa Efrayimni ezmaydi. Balki ular g‘arb tomonga, filistiylarning yelkalari ustiga uchib boradilar; birgalikda sharqdagilarni talaydilar; Edom bilan Mo‘ab ustiga qo‘l qo‘yadilar; va Ammon o‘g‘illari ularga bo‘ysunadilar.

> And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.

> Va Egamiz Misr dengizining qo‘ltig‘ini butunlay yo‘q qiladi; va O‘zining qudratli shamoli bilan daryo ustida qo‘lini silkitadi, uni yetti irmoqqa urib bo‘lib yuboradi va odamlarni quruq oyoq bilan o‘tkazadi. Va Uning xalqining qolgan qoldig‘i uchun, Ossuriyadan qolganlar uchun, katta yo‘l bo‘ladi; xuddi Isroil Misr yurtidan chiqib kelgan kunda bo‘lgani kabi. Ishayo 11:1–16.

Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.

Birinchi oyatda shunday deyilgan: “Yessayning poyasidan bir novda chiqadi, uning ildizlaridan bir Shox o‘sib chiqadi; va Egamizning Ruhi uning ustida maskan tutadi.” Masihning qudratli ta’rifi davom etadi, AMMO bu ta’rif Ishayo kunlaridan ham, hatto Masih insonlar orasida yurgan kunlardan ham ko‘ra, ko‘proq oxirgi kunlarga taalluqlidir.

A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.

Diqqat bilan o‘qilganda, birinchi oyatdan to to‘qqizinchi oyatgacha bo‘lganlarning barchasi Masihning ajratib ko‘rsatuvchi xususiyatlari ekani ayon bo‘ladi, va o‘ninchi oyatda shunday deyiladi: “Va bir tayoq chiqib keladi.” Fikr oqimida birinchi oyatdan o‘ninchi oyatgacha hech qanday uzilish yo‘q. O‘ninchi oyatda: “va o‘sha kunda” deyiladi, bu esa birinchi oyatdagi kunning o‘zida sodir bo‘lishi kerak. Ham o‘ninchi, ham birinchi oyat “ildiz”ni ko‘rsatadi va shu tariqa bu ikki oyatni satr ustiga satr bog‘laydi.

Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Birinchi va o‘ninchi oyatlar birgalikda shunday deydi: “Yessayning poyasidan bir novda chiqadi, va uning ildizlaridan bir Shox o‘sib chiqadi: Va o‘sha kunda Yessayning bir ildizi bo‘ladi; u xalqlar uchun bayroq bo‘lib turadi; g‘ayriyahudiylar unga intiladilar; va uning oromgohi ulug‘vor bo‘ladi.”

A “rod” is a symbol of authority.

“Tayoq” hokimiyatning ramzidir.

> And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.

> Va u temir tayoq bilan barcha xalqlar ustidan hukmronlik qilishi kerak bo‘lgan o‘g‘il farzandni tug‘di; va uning bolasi Xudoning huzuriga, Uning taxti tomon olib ketildi. Vahiy 12:5.

A “rod” is a symbol of selection, division and separation.

“Tayoq” tanlanish, bo‘linish va ajratilishning ramzidir.

> And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.

> Muso hassalarni Egamiz huzurida, guvohlik chodiriga qo‘ydi. Ertasi kuni Muso guvohlik chodiriga kirganida, mana, Leviy xonadoni uchun bo‘lgan Horunning hassasi kurtak yozibdi, g‘unchalar chiqardi, gullabdi va bodom hosil qilibdi. Muso Egamiz huzuridan barcha hassalarni Isroilning barcha o‘g‘illari oldiga olib chiqdi; ular qaradilar va har biri o‘z hassasini oldi. Shunda Egamiz Musoga dedi: “Horunning hassasini yana guvohlik oldiga qaytarib qo‘y, u isyonchilarga qarshi bir alomat sifatida saqlansin; shunda sen ularning Menga qarshi nolishlarini butunlay to‘xtatasan, toki ular o‘lmasin”. Muso shunday qildi: Egamiz unga qanday amr etgan bo‘lsa, xuddi shunday qildi. Sahroda sanash 17:7–11.

Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.

G‘unchalagan Horunning hassasi oxirgi yomg‘ir davridagi bir “hassa”ni ko‘rsatadi, chunki Horunniki o‘n uch “hassa” ichida g‘unchalagan yagona “hassa” edi. G‘unchalash Xudo oxirgi yomg‘ir xabariga ega ekanliklarini da’vo qiladigan o‘n ikki isyonkor “hassa” bilan haqiqiysi o‘rtasidagi farqni namoyon etadigan oxirgi yomg‘ir davrining ramzidir; xuddi Ilyosning olov orqali qilgan namoyishi ham haqiqiy bilan soxtaning orasidagi farqni belgilab bergani kabi. “Hassa” shuningdek o‘lchov va hukmning ham ramzidir.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.

> Menga tayoqqa o‘xshash qamish berildi; farishta turib dedi: Tur, Xudoning ma’badini, qurbongohni va unda sajda qiluvchilarni o‘lcha. Vahiy 11:1.

The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.

“Novda” Yessayning poyasidan chiqadi, “Yessay” esa Muqaddas Kitob bashoratida yo‘l ko‘rsatkichlar singari “ajralib turmoq” degan ma’noni bildiradi. Faraz Yessayning haqiqiy “ildizi” edi, va Faraz “yorilish, yorib chiqish yoki sochilib ketish” degan ma’noni anglatadi. Faraz Yessay nasl-nasabining ildizi yoki boshlanishidir. Shunday ekan, “Yessayning ildizi” alfa bo‘lgan Farazning timsolidir, omega esa Yessaydir, ya’ni boshlanish va yakundir. Yessayning ildizi bir sochilish (Faraz) bilan boshlanadi va tik turgan bir odamning yo‘l ko‘rsatkichi bilan yakunlanadi. Bashorat ma’nosida tik turadigan erkaklar bir shohlikni belgilaydi. Muqaddas Kitobda Faraz bir nasl-nasabni boshlaydi, uning paydo bo‘lishidan oldin hech qanday bog‘lanish yo‘q, va uning ismi yorilish degan ma’noni bildiradi; shu bois uning shajarasi haqidagi yozuv va ismi Farazni boshlanish sifatida ko‘rsatadi, Yessayni esa yakun qiladi. Malkisidq ham Faraz holatidagi kabi, avvalgi nasl-nasabga ega emas deb ko‘rsatilgan Muqaddas Kitobdagi bir shaxsdir. Farazning ildizi u Malkisidq ruhoniyligini ifoda etishini o‘z ichiga oladi; Ibrohim o‘shanga ushr bergan edi.

The order of Melchizedek is the priestly order of Christ.

Melxizedek tartibi Masihning ruhoniylik tartibidir.

> Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.

> Biz uchun peshqadam sifatida ichkariga kirgan Iso, Malkisidq tartibiga ko‘ra abadiy oliy ruhoniy bo‘ldi. Ibroniylarga 6:20.

The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.

Yessening ildizi Melxisedek ruhoniyligi edi, va boshlanish nihoyani aks ettirishi kerak. Yesse, Ishayoning so‘zlariga ko‘ra, xalqlarga bir bayroq bo‘ladigan, oyoqqa turadigan Melxisedek ruhoniyligining so‘nggi guruhini ifodalaydi.

The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.

“Poya” ‘kesib tashlamoq (daraxtlarni); daraxtning tanasi yoki to‘nkasi (go‘yo yiqitilgandek yoki ekilgandek)’ degan ma’noni anglatadi, va “poya” Doniyor kitobining to‘rtinchi bobida Navuxadnazar bilan bo‘lgani kabi chetlab o‘tilgan bir saltanatdan o‘sib chiqadi. Payg‘ambarlik ma’nosida daraxt bir saltanatdir, va qachonki bir saltanat yakunlansa, o‘sha daraxt kesib tashlangan bo‘ladi.

The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.

Ushbu parchadagi “novda” yuqori shoxdan emas, balki to‘nkadan chiqadi. To‘nka bilan ifodalangan avvalgi bir shohlikdan “hassa” — hokimiyat ramzi — paydo bo‘ladi, va o‘sha hokimiyat “hassa” keyingi yomg‘ir xabarining “kurtaklari va gullari”ni beradimi-yo‘qmi, shunga asoslanadi. Bu hokimiyat kesib tashlangan avvalgi bir shohlikdan kelib chiqadi.

The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.

“ildiz” — “Yessayning ildizi”dir; “to‘nkadan” chiqqan “novda” esa ildizlari Yessayning ildizi bo‘lgan o‘sha “to‘nka”dan chiqadi. Hokimiyatni yuzaga keltiradigan novda to‘nkadan keladi, biroq Shoh ildizdan chiqadi — va ildiz bayroqdir. Ildiz — boshlanishdir, va oxiri Shohdir.

The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.

“Shox” so‘zi soqchi yoki yo‘l belgisi degan ma’noni anglatadi. Ishayo bizga Shox Yakshanba qonuni paytida kelishini bildiradi.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.

> Va o‘sha kunda yetti ayol bir erkakka yopishib, shunday deydi: “Biz o‘z nonimizni o‘zimiz yeymiz va o‘z kiyimimizni o‘zimiz kiyamiz; faqat sening noming bilan atalishimizga ijozat ber, shunda sharmandaligimiz ketar”. O‘sha kunda Egamizning novdasi go‘zal va ulug‘vor bo‘lur, yerning mevasi esa Isroildan omon qolganlar uchun a’lo va ko‘rkam bo‘lur. Va shunday bo‘ladiki, Sionda qolgan hamda Quddusda saqlanib qolgan kishi muqaddas deb ataladi, ya’ni Quddusda tiriklar qatoriga yozilgan har bir kishi; qachonki Egamiz hukm ruhi va yondiruvchi ruh bilan Sion qizlarining nopokligini yuvib tashlagan va Quddusning qonini uning o‘rtasidan poklagan bo‘lsa. Ishayo 4:1–4.

The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.

Yetti ayol mahkam ushlaydigan “bir erkak” — papadir; u yakshanba qonuni vaqtida yettidan bo‘lgan sakkizinchiga aylanadi va kemadagi 8 jonning soxtasini taqdim etadi. Yakshanba qonuni vaqtida, “o‘sha kunda”, “Egamizning novdasi go‘zal va ulug‘vor bo‘lur”, “qachonki Egamiz Sion qizlarining nopokligini yuvib tashlaganida va Quddusning qonini uning o‘rtasidan hukm ruhi va kuydiruvchi ruh bilan poklaganida.” Hukm ruhi va kuydiruvchi ruh bilan poklash yakshanba qonuni vaqtida Malaki uchinchi bobdagi Ahd Elchisi tomonidan amalga oshiriladi. “Go‘zal novda” — Yishayning to‘nkasidan emas, balki bayroq bo‘lgan ildizidan chiqadigan bir yuz qirq to‘rt mingdir.

Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.

Ularning hokimiyati qulagan shohlikning bir shoxidan chiqqan aso orqali ifodalanadi. Filadelfiya shohligi 1856 yildan 1863 yilgacha qulab bordi, va o‘sha qulagan shohlikda o‘rnatilgan hokimiyat yakshanba qonuni paytida qayta tiklanadi. Bayroq bo‘lgan shox ko‘tarilganda, yuz qirq to‘rt mingning Laodikiya harakati yuz qirq to‘rt mingning Filadelfiya harakatiga o‘tadi. Aynan o‘shanda Milleriy yoki Filadelfiya shohligidan chiqqan hokimiyat yoki aso Ishayo 22:22 dagi Eliyaqim ustiga qo‘yilgan kalit orqali ifodalanadi.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Va men Dovud xonadonining kalitini uning yelkasiga qo‘yaman; u ochadi, va hech kim yopmaydi; u yopadi, va hech kim ochmaydi. Ishayo 22:22.

The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.

Bu oyat 1844-yil 22-oktabrni belgilaydi va Eliakimning “kalit”ni qabul qilayotganini ko‘rsatadi. Oldingi ikki oyatda Laodikeyaning hokimiyati Shebnadan olinib, Eliakimga beriladi. Yakshanba qonuni vaqtida bir zamonlar tanlangan ahd xalqiga berilgan hokimiyat Laodikiya Yettinchi kun Adventizmi shohligidan olinib, bir yuz qirq to‘rt minglik Filadelfiya harakati shohligiga — ya’ni ulug‘vorlik shohligiga — beriladi.

> He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.

> U ulardan so‘radi: “Sizlar esa Meni kim deb aytasizlar?” Shunda Simun Butrus javob berib dedi: “Sen Masihsan, barhayot Xudoning O‘g‘lisan”. Iso unga javob berib dedi: “Baxtlisan sen, Simun Barjona, chunki buni senga jismu qon emas, balki osmondagi Otam ayon qildi. Men ham senga shuni aytaman: sen Butrussan, va Men O‘z jamoatimni ana shu qoya ustiga quraman; do‘zax darvozalari unga bas kelolmaydi. Men senga osmon shohligining kalitlarini beraman; yerda nimani bog‘lasang, osmonda bog‘langan bo‘ladi; yerda nimani yechsang, osmonda yechilgan bo‘ladi”. Matto 16:16–19.

The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.

Hokimiyat hassasi, Butrusga berilgan kalit sifatida ifodalangan holda, Ishayo 22:22 da Eliakimning yelkasiga qo‘yiladi. Butrus yakshanba qonunidan sal oldin Masih bilan ahdga kiradigan yuz qirq to‘rt minglikning shoxini ifodalaydi. Mazkur parchada Butrus Qaysariya Filipida bo‘lib, bu Doniyor o‘n birinchi bobning o‘n uchdan o‘n beshinchi oyatlaridagi Paniyumdir. Uning nomi o‘zgartiriladi, bu ahdiy munosabatni ifodalaydi, va Butrus ismi, har bir harfning tartib raqamlarini ko‘paytirish usuli bilan yondashilganda, 144,000 ga teng bo‘ladi. Eliakimga, Shebna to‘p singari dalaga uloqtirilganda qo‘yiladigan hokimiyat, yoki hassa, yoki kalit, 1856 yildan 1863 yilgacha kesib tashlangan Filadelfiyachi Millerit Adventizmning poyasidan chiqqan “hassa”dir.

Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.

Butrus bug‘doy bilan begona o‘tlar ajratiladigan paytda Xudoning ahd xalqining hokimiyatini qabul qilmoqda, chunki bug‘doy Hosil bayramining silkitiladigan non nazri sifatida ko‘tarilishi kerak. Avval begona o‘tlar ajratiladi; bu, Hosil bayramidagi silkitiladigan nonlardagi xamirturushning pishirish jarayoni orqali chiqarib tashlanishi bilan ifodalanadi. Asa yoki kalitning hokimiyati qulagan bir shohlikning to‘nkasiidan kelib chiqadi, va alomat bo‘lgan novda Yessayning ildizidan chiqadi hamda Yessayning ildizidir, chunki Iso bir narsaning oxirini boshqa bir narsaning boshlanishi bilan tasvirlaydi. Ildiz — boshlanish, novda esa — oxirdir. Bu bashoratli tatbiq Masih zamonidagi ham, bugungi kundagi ham mayda bahsga berilgan yahudiylar tomonidan anglanishi mumkin emas, chunki u keyingi yomg‘ir metodologiyasining asosiy tamoyilidir va u Dovud xonadonining kaliti sifatida ham ifodalangan. Kalit yopib qo‘yilgan Dovud xonadonining eshigini ochadi. Kalit samoviy ma’badga, ya’ni Dovud xonadoniga kiruvchi eshikni ochadi. 1844-yil 22-oktabrning alfasi yakshanba qonunining omegasida takrorlanadi.

David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.

Yessening o‘g‘li Dovud Masihning kunlarida bahslashuvchan yahudiylar bilan bo‘ladigan har qanday keyingi munozaralarga yakun yasagan bir jumboqni qayd etadi; shu tariqa bu Uning yahudiylarga bo‘lgan guvohligining nihoyasini ham belgilaydi.

> A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.

> Dovudning Zaburi. Egamiz Rabbimga dedi: Men dushmanlaringni oyoqlaring ostiga poyandoz qilgunimcha, Sen Mening o‘ng tomonimda o‘tir. Egamiz qudrating hassasini Siondan yuboradi: dushmanlaring o‘rtasida hukmronlik qil. Qudrating namoyon bo‘ladigan kunda xalqing ixtiyoriy bo‘lur; muqaddaslikning go‘zalliklarida, tong bag‘ridan, yoshlik shabnaming Sendadir. Egamiz qasam ichdi va pushaymon bo‘lmas: Sen Malkisidq tartibiga ko‘ra abadiy ruhoniysan. Zabur 110:1–4.

Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.

Palmoni bu parchani Zabur 110 ga joylashtirishni belgiladi; albatta, bu ham matematika olamida alohida son sifatida tan olingan yana bir sondir. “220” ning yarmi va “11” ning o‘n baravari qalbni “110” soni muayyan bir ahamiyatga ega, deb kutishga yetaklaydi; va haqiqatan ham shundaydir — xuddi parchaning o‘zi kabi. Bu Dovudning qo‘shig‘idir, Dovud esa bir yuz qirq to‘rt mingning timsolidir; shu bois bu uzumzor qo‘shig‘idan olingan oyatdir, ya’ni Muso va Qo‘zining qo‘shig‘idir. U uzumzorning avvalgi dehqonlari chetlab o‘tiladigan va uzumzor bir yuz qirq to‘rt mingga beriladigan vaqtni ko‘rsatadi. Bu sodir bo‘lganda, u “qudratingning kuni” bo‘lib, Elliginchi kun mavsumining cho‘qqisida Elliginchi kunning qudrati bilan uyg‘unlashadi.

God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.

Xudoning xalqi “ertalabning bachadonidan” “yoshligingning shudringi” bilan chiqqan kunda “ixtiyoriy” bo‘ladi. Yangi tug‘ilish tavba va hayotning bir tasviridir. Bir yuz qirq to‘rt ming kishi 2023-yil iyulida bachadondan olindi va ular yoshligining shudringi bilan tug‘ildi, chunki ular Tungi Faryod xabariga tug‘ildilar; bu xuddi boshida, ya’ni ularning “yoshligi”da, Millerchilar bilan ham sodir bo‘lgan edi. Bu ayni o‘sha shudringdir, chunki u omega tarixining ichida alfa tarixining takrorlanishidir. Ularning “kuchi berilish” kunida, Shebna o‘z “mansabi”dan va o‘z “maqomi”dan haydab chiqarilib, Eliakim “pastga” tushirilganda, bir yuz qirq to‘rt ming kishi omega ruhoniylari qilinadi, chunki ular Malkisidiq tartibiga ko‘ra qilinadilar; chunki bir yuz qirq to‘rt ming o‘limni totmaydi, yoki Malkisidiqdagi kabi ular abadiy ruhoniylardir.

In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.

“Uning qudrati kunida” Rabbimiz “O‘z qudratining hassasini Siondan” yuboradi. Uning shohliklarining — inoyat (oqlanish) va ulug‘vorlik (muqaddaslanish)ning — hokimiyati Uning ulug‘vorlik tojini kiyganlar zimmasiga qo‘yilgan, chunki ular Uning shohligini ifodalaydilar. Ular Siondan yuboriladilar, zero Sionning ma’nosi bir yuz qirq to‘rt mingning bayrog‘ini ifodalaydi.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.

> Farziylar bir joyga yig‘ilganlarida, Iso ulardan so‘rab dedi: Masih haqida nima deb o‘ylaysizlar? U kimning o‘g‘lidir? Ular Unga: Dovudning o‘g‘li, — dedilar.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> U ularga dedi: Unda qanday qilib Dovud Ruhda Uni Rabbiy deb atab, shunday deydi: “Rabbiy mening Rabbiyimga dedi: Men dushmanlaringni oyoqlaring ostiga poyandoz qilgunimcha, Mening o‘ng tomonimda o‘tir”? Bas, agar Dovud Uni Rabbiy desa, U qanday qilib uning O‘g‘li bo‘ladi?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.

> Hech kim Unga bir ogʻiz ham javob qaytara olmadi; oʻsha kundan boshlab esa hech kim Unga yana savol berishga jurʼat etmadi. Matto 24:41–46.

David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.

Dovudning Masihga nisbatan alfa va omega — ya’ni boshlanish va nihoya sifatidagi bashoratli munosabati “satr ustiga satr” metodologiyasining asosiy qoidasidir, va bu qoida mayda bahsgo‘y yahudiylar tomonidan qanchalik anglanmagan bo‘lsa, Laodikeyadagi Yettinchi kun adventisti ham Tungi nido xabari davridagi milleritchilar tarixida osmonning shudringi Adventizmning yoshlik chog‘ida to‘kilganini shunchalik anglay olmaydi. Sening yoshlik davringning “shudringi” bir yuz qirq to‘rt mingning ustidadir, va u 9/11 da sepa boshladi, yakshanba qonuni esa “qudrat kuni”dir; o‘shanda qoldiq Melxisedek tartibiga ko‘ra ruhoniylar sifatida moylanadi.

Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.

Laodikiyalik Yettinchi kun Adventizmining (kurashuvchi jamoatning) kesilgan tanasidan shoxcha (zafar qozongan jamoat) chiqadi; Yessayning ildizidan esa yuz qirq to‘rt ming kishi — Uning qudrati kunida silkitma nazr sifatida ko‘tarilgan ulug‘vor mevaning shoxchasidir.

We will continue these thoughts in the next article.

Bu fikrlarni keyingi maqolada davom ettiramiz.

> “Proverbs One

> «Hikmatlar Birinchi bob»

> “April 1, 1850 To the ‘Little Flock.’

> “1850-yil 1-aprel. ‘Kichik poda’ga.”

> “Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> “Aziz Birodarlar.—26-yanvar kuni Rabbiy menga bir manzara ko‘rsatdi, uni bayon qilaman. Men ko‘rdimki, Xudoning xalqidan ba’zilari befahm va mudroq holda edilar; ular faqat yarim uyg‘oq bo‘lib, hozir yashayotgan vaqtimizni anglamas edilar; va ‘kir cho‘tka’si bor ‘odam’ kirib kelgan edi, hamda ba’zilarning supurib ketilish xavfi bor edi. Men Isodan ularni qutqarishini, ularga yana bir oz muhlat berishini va dahshatli xavf-xatarlarini ko‘rishlariga yo‘l qo‘yishini iltijo qildim, toki abadiy kech bo‘lib qolishidan oldin tayyor bo‘lsinlar. Farishta dedi: ‘Halokat qudratli quyun kabi kelmoqda.’ Men farishtadan bu dunyoni sevgan, mol-mulklariga bog‘lanib qolgan, ulardan uzilishga va och qo‘ylarni — ma’naviy ozuqa yetishmasligidan nobud bo‘layotganlarni — boqish uchun xabarchilarni yo‘lda tezlatishga ularni qurbon qilishga rozi bo‘lmaganlarga rahm qilishini va ularni qutqarishini iltijo qildim.”

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.

> “Men hozirgi haqiqatdan mahrum bo‘lib halok bo‘layotgan bechorahol jonlarni ko‘rganimda, hamda haqiqatga ishonishini da’vo qiladigan ayrimlar Xudoning ishini ilgarilatish uchun zarur vositalarni bermay, ularning halok bo‘lishiga yo‘l qo‘yayotganini ko‘rganimda, bu manzara nihoyatda og‘riqli edi va men farishtadan uni mendan olib tashlashini iltijo qildim. Men ko‘rdimki, Xudoning ishi ularning mol-mulkidan bir qismini talab qilganida, Iso huzuriga kelgan yigit singari, [Matthew 19:16–22.] ular qayg‘u bilan ketar edilar; va tez orada toshib keluvchi qamchi ularning boyliklari ustidan o‘tib, barchasini supurib ketar edi, shunda yer yuzidagi mol-dunyoni qurbon qilish va osmonda xazina to‘plash uchun juda kech bo‘lar edi.

> “I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.

> “Shunda men ulug‘vor Najotkorni, go‘zal va yoqimli zotni ko‘rdim: u ulug‘vorlik saltanatlarini tark etib, O‘zining qimmatbaho jonini berish va nohaqlar uchun Odil Zot sifatida o‘lish uchun bu qorong‘i va yolg‘iz dunyoga kelgan edi. U shafqatsiz masxara va qamchilanishga chidadi, o‘rilgan tikanli tojni kiydi va bog‘da qondan yirik tomchilar terlagan edi; butun dunyoning gunohlari yuki Uning ustida edi. Farishta: «Nima uchun?» deb so‘radi. Oh, men ko‘rdim va bildimki, bu biz uchun edi; U bizning gunohlarimiz uchun bularning barchasiga azob chekdi, toki O‘zining qimmatbaho qoni orqali bizni Xudoga qutqarib olib kelsin.

> “Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.

> “Shundan so‘ng, bu dunyoning boyliklaridan halok bo‘layotgan jonlarni qutqarish uchun, ularga haqiqatni yuborish yo‘lida foydalanishga rozi bo‘lmaganlar yana ko‘zim oldida namoyon qilindi; holbuki Iso Ota huzurida turib, ular uchun O‘z qonini, O‘z azob-uqubatlarini va O‘z o‘limini iltijo qilayotgan edi; Xudoning xabarchilari esa, ular tirik Xudoning muhri bilan muhrlanishlari uchun, ularga najot beruvchi haqiqatni yetkazishga tayyor holda kutib turar edilar. Hozirgi haqiqatga ishonishini da’vo qilgan ba’zilarga hatto shunchalik oz ishni qilish ham qiyin edi: ya’ni Xudo ularni boshqaruvchi qilib tayinlab, omonat qilib bergan O‘z mablag‘idan xabarchilarga berish.”

> “Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’

> “Shunda azob-uqubat chekkan Iso, U zotning ular uchun O‘z hayotini bergudek darajada chuqur bo‘lgan qurbonligi va sevgisi, yana mening oldimga keltirildi; so‘ng esa, Uning izdoshlarimiz deb da’vo qilgan, bu dunyoning mol-dunyosiga ega bo‘lgan va najot ishiga yordam berishni shunchalik ulkan bir narsa deb hisoblagan kishilarning hayoti menga ko‘rsatildi. Farishta dedi: ‘Bundaylar osmonga kira oladilarmi?’ Boshqa bir farishta javob berdi: ‘Yo‘q, hech qachon, hech qachon, hech qachon. Yer yuzida Xudoning ishiga qiziqish bildirmaydiganlar, yuqorida qutqaruvchi sevgining qo‘shig‘ini aslo kuylay olmaydilar.’”

> “I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’

> “Men Xudo yer yuzida qilayotgan tezkor ish yaqin orada adolat ila qisqartirilishini ko‘rdim; va chaqqon xabarchilar tarqalib ketgan podani izlab topish uchun o‘z yo‘llarida shoshilishlari kerak edi. Bir farishta dedi: ‘Hammasi ham xabarchimi? Yo‘q, yo‘q, Xudoning xabarchilarining xabari bor.’”

> “I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.

> “Xudoning ishiga Xudodan hech qanday xabari bo‘lmagan ayrim sayohatchilar tomonidan to‘sqinlik qilinganini va uni sharmanda qilinganini ko‘rdim. Bundaylar o‘z burchlari bo‘lmagan joylarga borib yo‘lda sarflagan har bir dollari uchun Xudoga hisob berishlariga to‘g‘ri keladi; chunki o‘sha pul Xudoning ishiga yordam bergan bo‘lishi mumkin edi, va uning yo‘qligi sababli, jonlar ma’naviy oziqdan mahrum bo‘lib och qolgan va halok bo‘lgan; holbuki, agar Xudo tomonidan chaqirilgan va tanlangan xabarchilarida buning uchun vosita bo‘lganida, bu oziq ularga Xudo tomonidan berilgan bo‘lar edi.”

> “The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.

> “Qudratli silkinish boshlandi va davom etadi; haqiqat uchun mahkam tutinib, yon bermasdan qat’iy turishga hamda Xudo va Uning ishi uchun qurbonlik qilishga tayyor bo‘lmaganlarning barchasi silkitilib chiqarib tashlanadi. Farishta dedi: «Nahotki biror kishi qurbonlik qilishga majbur etiladi, deb o‘ylaysizlar? Yo‘q, yo‘q. Bu ixtiyoriy nazr bo‘lishi kerak. Dalani sotib olish uchun hamma narsani berish kerak bo‘ladi». — Men O‘z xalqini ayab qolishini so‘rab Xudoga yolvordim; ularning ba’zilari holdan toyib, halok bo‘layotgan edilar.

> “I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.

> “Men qo‘llari bilan mehnat qilishga va ishni qo‘llab-quvvatlashga kuchi bo‘lganlar, boshqalar o‘z mol-mulki uchun qanday mas’ul bo‘lsalar, o‘sha kuch uchun shunchalik mas’ul ekanliklarini ko‘rdim.

> “Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.

> “Shundan so‘ng men Qodir Xudoning hukmlari tezlik bilan kelayotganini ko‘rdim. Men farishtadan xalqqa uning tilida gapirishini iltijo qildim. U dedi: “Sinay tog‘ining barcha momaqaldiroqlari va chaqmoqlari ham Xudoning Kalomidagi ravshan haqiqatlar bilan qimirlamaydiganlarni qimirlatmas edi; farishtaning xabari ham ularni uyg‘otmas edi.”” Review and Herald, 1850-yil 1-aprel.

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