Article

# The Revelation of Jesus Christ - Number Seventeen

Iso Masihning Vahyi — O‘n Yettinchi Son

Awakening the Dry Bones: A Call to Purity and Faith in the Tarrying Time

Quruq suyaklarni uyg‘otish: Kutish davrida poklik va imonga da’vat

Author

Jeff Pippenger

Published

November 17, 2023

Formats

PDF
Word
Song MP3

The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.

Sahroda faryod qiluvchining “ovoz”ini eshitayotgan ko‘chada o‘lik holda yotgan quruq suyaklar buni Tasallibaxsh kelgani uchun qiladilar; bu esa Isoning Uni yuborish haqidagi va’dasining bajo bo‘lishidir. Millerchilar boshdan kechirgan birinchi umidsizlik chog‘ida, ular o‘zlarining bokiralar haqidagi masalning kechikish davrida ekanliklarini anglab yetdilar.

> “The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.

> “Umidsizlikka tushganlar Muqaddas Kitobdan o‘zlarining kechikish davrida ekanliklarini va vahiy amalga oshishini sabr-toqat bilan kutishlari lozimligini ko‘rdilar. Ularni 1843-yilda Rabbilarini kutishga undagan ayni dalil, U zotni 1844-yilda kutishlariga ham olib keldi.” Spiritual Gifts, 1-jild, 153-bet.

Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.

Millerchilar orqali timsol qilinganlar birinchi ko‘ngil qolish tajribasini takrorlaydilar, va ular buni boshdan kechirganlarida, o‘zlari ham bokira qizlar haqidagi masalning kechikish vaqtida ekanliklarini anglashlari lozim. Faqatgina Tasalli Beruvchining ta’sirigina ularga bu haqiqatni ko‘rishga imkon beradi. Tasalli Beruvchi orqali yuzaga keladigan o‘sha anglash Hizqiyoga quruq, o‘lik suyaklar vodiysiga e’lon qilish buyurilgan birinchi bashorat orqali ifodalanadi.

> Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.

> Yana U menga dedi: “Bu suyaklar ustida bashorat qil va ularga ayt: Ey quruq suyaklar, Egamizning kalomini eshitinglar. Bu suyaklarga Rabbiy Egamiz shunday demoqda: Mana, Men sizlarga nafas kirgizaman, va sizlar tirilasizlar. Men sizlarga paylar solaman, ustingizga go‘sht bitiraman, sizlarni teri bilan qoplayman, ichingizga nafas solaman, va sizlar tirilasizlar; va Men Egamiz ekanligimni bilib olasizlar.” Shunday qilib, menga buyurilganidek bashorat qildim; va men bashorat qilayotganimda, bir ovoz eshitildi, va mana, bir silkinish bo‘ldi, va suyaklar bir-biriga, har bir suyak o‘z suyagiga qo‘shildi. Men qaraganimda esa, mana, ularga paylar va go‘sht bitibdi, ustidan teri qoplabdi; ammo ularda nafas yo‘q edi. Hizqiyol 37:4–8.

The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.

“Shovqin” Muqaddas Ruhni ifodalaydi. O‘sha paytda bokiralar o‘zlari kutish vaqtida ekanliklarini anglab yetishlari kerak. Ular kutish vaqtida ekanliklarini anglab yetganlarida, hafsalasi pir bo‘lganlar nima qilishlari lozimligi haqidagi Muqaddas Kitob ko‘rsatmalari juda ko‘pdir. Yeremiyo ular hech qachon “masxarachilar yig‘ini”ga qaytmasliklari kerakligini o‘rgatadi; Filadelfiyaga yo‘llangan xabarda bu — shaytonning sinagogasidir. Ular, shuningdek, qimmatbaho narsani qabih narsadan ajratishlari ham kerak. Qimmatbaho narsa qabih narsaga qarama-qarshi qo‘yilganda, bu ikki tomonlama ma’noga ega.

I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.

Men bu bashoratli tafovutni yillar oldin, Uilyam Millerning tushiga tatbiq qilganimda, o‘zim uchun anglab oldim. Men javohirlarni Xudo Kalomining haqiqatlari, soxta javohirlarni esa buzilgan ta’limotlar deb to‘g‘ri ta’rifladim. Shundan so‘ng menga Jeyms Uayt ham Uilyam Millerning tushiga tatbiq qilganligi, va u o‘z tatbiqida javohirlarni Xudoning sodiq xalqi, soxta javohirlarni esa haqiqatning soxta e’tirofchilari deb belgilaganligi ko‘rsatildi. Jeyms Uayt bu tush haqida nimani o‘rgatganini tekshirganimda, ikkalamiz ham to‘g‘ri ekanimizni angladim. Javohirlar Xudoning sodiq xalqini, qalbaki javohirlar esa sadoqatsizlarni ifodalashi mumkin, biroq javohirlar Xudo Kalomining haqiqatlarini ham, qalbaki javohirlar esa soxta ta’limotlarni ham ifodalashi mumkin. Jeyms Uayt Millerning tushini o‘sha paytda o‘zi yashab turgan tarixga tatbiq qilgan edi, men esa bu tushga oxirgi kunlar tarixi sifatida yondashgan edim. Bu ikki tatbiq birgalikda shuni ko‘rsatadiki, insonlar o‘zlari ishonadigan narsaga aylanadilar, va agar ular xato ta’limotlarni mahkam ushlashni tanlasalar, o‘zlari bog‘lanib qolgan ta’limotlar bilan birga, chang supurgi tutgan odam tomonidan derazadan supurib chiqariladilar. Biz nima yesak, o‘shamiz.

When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.

Ko‘ngli qolganlar o‘zlarining, Yeremiyoga ko‘ra, kutilish davrida ekanliklarini anglaganlarida, qadrli narsani razildan ajratishlari lozim.

> “How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.

> “Xudoning hukumatiga qarshi urushayotgan odamlar ba’zan namoyon etadigan donolikka qanday qilib ega bo‘ladilar? Shaytonning o‘zi samoviy saroylarda ta’lim olgan, va u yovuzlikni ham, ezgulikni ham biladi. U qimmatbaho narsani razil narsa bilan aralashtiradi, va aynan shu unga aldash qudratini beradi. Ammo Shayton o‘zini samoviy yorqinlik liboslariga burkagani uchun, biz uni nur farishtasi sifatida qabul qilaylikmi? Vasvasachi o‘z usullari bo‘yicha tarbiyalangan, uning ruhi bilan ilhomlantirilgan va uning ishiga moslashtirilgan vakillariga ega. Biz ular bilan hamkorlik qilaylikmi? Ta’lim olishga erishish uchun uning vakillarining ishlarini zarur deb qabul qilaylikmi?” Ministry of Healing, 440.

The precious and vile represents truth and error. It also represents two classes of men.

Qimmatli va qabih narsa haqiqat va xatoni anglatadi. Shuningdek, u insonlarning ikki toifasini ham anglatadi.

> “‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.

> “«Shunga qaramay, Xudoning poydevori mustahkam turibdi va unda bu muhr bor: Rabbiy O‘zinikilarni biladi. Yana: Masihning ismini tilga olgan har bir kishi nohaqlikdan chetlashsin. Ammo katta bir uyda nafaqat oltin va kumush idishlar, balki yog‘och va sopol idishlar ham bo‘ladi; ba’zilari izzat uchun, ba’zilari esa sharmandalik uchundir»”. “Katta uy” Jamoatni ifodalaydi. Jamoatda qadrli narsalar qatori tuban narsalar ham topiladi. Dengizga tashlangan to‘r yaxshi bilan yomonni birdek yig‘adi.” Review and Herald, 1901-yil 5-fevral.

Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.

Yeremiyoga, agar u qaytsa, nodon bokira qizlardan ajralishi lozimligi, shuningdek nodon bokira qizlarning xato ta’limotlaridan ham ajralishi kerakligi haqida ko‘rsatma berildi. Bir yuz qirq to‘rt ming — mukammal birlikka kiradiganlardir. Yeremiya, agar muhrlanishga da’vat etilganlar vahiy so‘zlaganda Xudoning “og‘zi” bo‘lishlari kerak bo‘lsa, Hizqiyolning to‘rt shamol haqidagi ikkinchi xabari bilan muhrlanishga chaqirilganlar bajarishi lozim bo‘lgan ishni ifodalaydi. Hukm kelganida vahiy Millerit tarixida so‘zladi; yer maxluqi so‘zlaganda va uchinchi qayg‘uning hukmi kelganida esa, u bir yuz qirq to‘rt mingning tarixida so‘zlaydi. Shunda Yeremiya orqali ko‘rsatilgan ishni ado etganlar Xudoning soqchilari sifatida yuksaltiriladilar.

When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.

Rabbiy hafsalasi pir bo‘lganlarni ularning o‘limidan uyg‘otish uchun Tasalli Beruvchini yuborganda, agar ular yakshanba qonuni inqirozida Uning vakillari bo‘lishlari kerak bo‘lsa, ular ado etishlari lozim bo‘lgan poklanish ishini ko‘rsatadi. Ishayo Yeremiyoning maslahatiga qo‘shiladi.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.

> Tog‘lar uzra xushxabar keltiruvchining, tinchlikni e’lon qiluvchining oyoqlari naqadar go‘zaldir; ezgulik xushxabarini olib keluvchining, najotni e’lon qiluvchining, Sionga: “Xudoying hukmronlik qilmoqda!” deb aytuvchining oyoqlari naqadar go‘zaldir! Qo‘riqchilaring ovozlarini ko‘taradilar; birgalikda ovoz chiqarib kuylaydilar; chunki Egamiz Sionni qayta tiklaganida, ular buni ko‘zma-ko‘z ko‘radilar. Ey Quddusning vayronalari, shodlik ila jo‘sh urib, birgalikda kuylanglar; chunki Egamiz O‘z xalqiga tasalli berdi, U Quddusni qutqardi. Ishayo 52:7–9.

Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”

“Xushxabar keltiruvchi” va “tinchlik hamda najotni e’lon qiluvchi”lar “ovozlarini birgalikda ko‘taradilar”, chunki ular “ko‘zma-ko‘z ko‘radilar”.

> “A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’

> “Menga men tilga olganlarning ta’siriga qo‘shilib, birgalikda imkon qadar jamoat tanasidan ajratib yuborish va sarosima keltirib chiqarish uchun harakat qilayotgan yana bir necha boshqalar ham ko‘rsatildi; va ularning ta’siri Xudoning haqiqatini badnom qiladi. Iso va muqaddas farishtalar Xudoning xalqini yagona e’tiqodga olib kelib, birlashtirmoqdalar, toki ularning barchasi bir fikr va bir hukmga ega bo‘lsinlar. Va ular e’tiqod birligiga keltirilib, bu zamon uchun tantanavor, muhim haqiqatlar haqida bir xil ko‘rishga erishayotgan bir paytda, Shayton ularning ilgarilashiga qarshi chiqish uchun ish olib bormoqda. Iso O‘zining vositalari orqali to‘plash va birlashtirish uchun ish olib boradi. Shayton esa o‘z vositalari orqali tarqatish va bo‘lish uchun ishlaydi. ‘Chunki, mana, Men amr beraman, va Men Isroil xonadonini barcha xalqlar orasida xuddi don g‘alvirda elangandek elayman, ammo eng kichik don ham yerga tushmaydi.’”

> “God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.

> “Xudo hozir O‘z xalqini sinamoqda va imtihon qilmoqda. Fe’l-atvor shakllanmoqda. Farishtalar axloqiy qadr-qimmatni taroziga solmoqdalar va inson bolalarining barcha ishlarini sadoqat bilan qayd etmoqdalar. Xudoning nomini da’vo qiluvchi xalqi orasida buzilgan qalblar bor; ammo ular sinovdan o‘tkaziladi va imtihon qilinadi. Har bir insonning qalbini o‘qiydigan o‘sha Xudo, ko‘pincha eng kam gumon qilingan joylarda yashirin turgan zulmat ishlarini oshkor qiladi; toki haqiqatning taraqqiyotiga to‘sqinlik qilib kelgan qoqinish toshlari olib tashlansin va Xudo O‘z qonun-qoidalari hamda hukmlarini e’lon qiladigan pok va muqaddas bir xalqqa ega bo‘lsin.

> “The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.

> “Najotimizning Sardori O‘z xalqini qadamma-qadam boshlab borib, ularni poklaydi va ko‘chirilishga tayyorlaydi; tanadan ajralib chiqishga moyil bo‘lgan, boshqarilishiga rozi bo‘lmagan va o‘z solihligidan qanoatlanadiganlarni esa ortda qoldiradi. ‘Shunday ekan, agar sendagi nur zulmat bo‘lsa, u holda o‘sha zulmat naqadar buyukdir!’ Inson ongini, odamlarni o‘ziga ishongan ruhni erkalashga, o‘zlarini haq deb va nurda deb ishonishga undaydigan aldovdan kattaroq biror aldanish yo‘q; holbuki, ular Xudoning xalqidan uzoqlashayotgan bo‘ladilar va aziz tutgan nurlari zulmatdir.” Testimonies, 1-jild, 332, 333.

The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.

“Xushxabar keltiradi” iborasi Ishayo kitobidagi ushbu parchada ikki marta takrorlanadi; xuddi shuningdek, qimmatli narsa razildan ajratilganda amalga oshadigan birlik haqidagi Ishayoning tasviriga olib boradigan oyatlar ham Yarim Tungi Faryod tarixini aniqlab beradi.

> Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.

> Uyg‘on, uyg‘on; o‘z qudratingni kiy, ey Sion; o‘zining go‘zal liboslaringni kiy, ey muqaddas shahar Quddus: chunki bundan buyon senga sunnat qilinmagan va nopok bo‘lganlar endi kirmaydi. Changdan silkinib tur; tur va o‘tir, ey Quddus: bo‘yningdagi kishanlardan o‘zingni bo‘shat, ey asir qizi Sion. Ishayo 52:1, 2.

Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Yeremiyo birinchi umidsizlikdagi, kechikish davrida ekanliklarini anglaydigan kishilarni ifodalaydi. Ishayo ayni o‘sha kishilarga “uyg‘on, uyg‘on” deb amr qiladi. Ular uyg‘onadilar va oxir-oqibat shunday bir nuqtaga yetadilarki, endi Xudoning jamoatida na sunnatsiz va na nopok bo‘ladi, chunki ular qimmatli bilan razilni ajratish ishini ado etgan bo‘ladilar. “Rabbimiz dunyo ustiga O‘z hukmlarini yanada ayonroq tarzda tushirishidan oldin, O‘z jamoatining poklanishini istaydi.”

> “We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.

> “Biz bu yer tarixining yakuniga tezlik bilan yaqinlashmoqdamiz. Oxir juda yaqin, ko‘plar o‘ylagandan ancha yaqin, va men xalqimizni Rabbiyni sidqidildan izlash zarurligiga da’vat etishga majbur ekanimni his qilaman. Ko‘plar uxlab yotibdi, va ularni tanaviy uyqularidan uyg‘otish uchun nima deyish mumkin? Rabbiy O‘z hukmlari dunyo ustiga yanada ayonroq tarzda tushishidan oldin, O‘z jamoatining poklanishini istaydi.”

> “‘Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’

> “‘Uning keladigan kuniga kim bardosh bera oladi? U zohir bo‘lganda kim tik tura oladi? Chunki U zargarning oloviday va mato oqartiruvchining sovunidaydir; U kumushni tozalovchi va poklovchi kabi o‘tiradi; U Levi o‘g‘illarini poklaydi va ularni oltin hamda kumush kabi tozalaydi, toki ular Egamizga solihlikda nazr keltirsinlar.’

> “Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.

> “Masih har bir soxta niqobni olib tashlaydi. Haqiqiyning qalbaki bilan aralashuvi Uni alday olmaydi. «U oltinni tozalovchining oloviga o‘xshaydi», qimmatbaho narsani tubandan, quyqani esa oltindan ajratib turadi.

> “Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’

> “Levilar kabi, Xudoning tanlangan xalqi ham Uning maxsus ishi uchun U tomonidan ajratib qo‘yilgandir. Har bir haqiqiy masihiy ruhoniylik vakolatiga egadir. U samoviy Otasining fe’l-atvorini dunyoga namoyon etishdek muqaddas mas’uliyat bilan sharaflangandir. U shunday so‘zlarga diqqat bilan quloq tutishi kerak: ‘Shunday ekan, samoviy Otangiz mukammal bo‘lgani kabi, sizlar ham mukammal bo‘linglar.’”

> “‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.

> “‘Lekin Mening nomimdan qo‘rqadigan sizlarga Solihlik Quyoshi O‘z qanotlarida shifo bilan porlab chiqadi; sizlar tashqariga chiqib, og‘ildan chiqqan buzoqlar kabi o‘sib-unasizlar. Va sizlar fosiqlarni oyoq osti qilasizlar; chunki Men buni ado etadigan kunda ular oyoqlaringiz tagida kul bo‘ladilar, — deydi Sarvari Olam.

> “‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. 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.’” Review and Herald, November 8, 1906.

> “‘Mening xizmatkorim Musoning qonunini, ya’ni Xorebda butun Isroil uchun unga buyurgan farmonlarim va hukmlarimni eslanglar. Mana, Egamizning ulug‘ va dahshatli kuni kelishidan oldin Men sizlarga Ilyos payg‘ambarni yuboraman; u otalarning qalbini bolalarga, bolalarning qalbini esa o‘z otalariga buradi, toki Men kelib yer yuzini la’nat bilan urmayin.’” Review and Herald, November 8, 1906.

Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.

Soxta ta’limotlarga yopishib olganlar sahroda qichqirayotgan “ovoz” bilan boshlanadigan tarixda ajratib qo‘yiladilar. Xudoning ijodiy qudratiga shaxsiy muqaddaslangan tajribani hosil qilishiga yo‘l qo‘yishni rad etganlar sahroda qichqirayotgan “ovoz” bilan boshlanadigan tarixda “oltin”dan ajratib qo‘yiladilar. Ular Laodikiyaliklar bo‘lib qoladilar, aynan Laodikiya Filadelfiyaga o‘tib boradigan nuqtaning o‘zida.

The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.

Qimmatlisini razildan ajratish ishi deyarli butunlay ahd xabarchisining ishidir; u to‘satdan kelib, Levi o‘g‘illarini poklaydi, ammo biz ham bunda ishtirok etishimiz kerak.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Shuning uchun, ey seviklilarim, sizlar har doim itoat etganingizdek, faqat mening huzurimdagina emas, balki endi yo‘qligimda yanada ko‘proq qo‘rquv va titroq bilan o‘z najotingizni amalga oshiring. Chunki O‘z ezgu irodasiga ko‘ra sizlarda ham xohishni, ham amalga oshirishni hosil qiluvchi Xudodir. Hamma narsani nolishsiz va bahslashishsiz qilinglar; toki sizlar aybsiz va beg‘ubor, egri va buzuq nasl o‘rtasida malomatsiz Xudoning farzandlari bo‘lasizlar; ularning orasida esa dunyoda chiroqlar singari porlaysizlar. Filippiliklarga 2:12–15.

Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.

Yeremiyoga, agar u kelajakdagi hukmda Xudoning so‘zlovchisi bo‘lishni istasa, qimmatlisini razildan ajratishi buyurildi. Yeremiyoning o‘ziga qaratilgan Xudoning maslahatini eshitayotgani esa, agar u bu ishni zimmasiga olishni tanlasa, Yupatuvchining huzuri allaqachon mavjud ekanini ko‘rsatardi.

> “The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.

> “Najotga erishish ishi hamkorlik ishidir, qo‘shma faoliyatdir. Xudo bilan tavba qilgan gunohkor o‘rtasida hamkorlik bo‘lishi kerak. Bu, fe’l-atvorda to‘g‘ri tamoyillarning shakllanishi uchun zarurdir. Inson komillikka erishishiga to‘sqinlik qilayotgan narsani yengish uchun jiddiy sa’y-harakatlar qilishi lozim. Ammo muvaffaqiyat uchun u butunlay Xudoga bog‘liqdir. Insoniy sa’y-harakatning o‘zi yetarli emas. Ilohiy qudrat yordamisiz u hech narsa bermaydi. Xudo ishlaydi va inson ham ishlaydi. Vasvasaga qarshilik ko‘rsatish inson tomonidan kelishi kerak; u o‘z quvvatini Xudodan olishi lozim. Bir tomonda cheksiz donolik, rahm-shafqat va qudrat bor; ikkinchi tomonda esa zaiflik, gunohkorlik, mutlaq ojizlik bor.”

> “God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.

> “Xudo bizning o‘zimiz ustidan hukmronlikka ega bo‘lishimizni istaydi. Ammo U bizning roziligimiz va hamkorligimizsiz bizga yordam bera olmaydi. Ilohiy Ruh insonga berilgan kuchlar va qobiliyatlar orqali amal qiladi. O‘zimizdan kelib chiqib, niyatlarimizni, istaklarimizni va mayllarimizni Xudoning irodasi bilan uyg‘unlikka keltirishga qodir emasmiz; biroq agar biz ‘xohlaydigan bo‘lishga xohishli bo‘lsak,’ Najotkor buni biz uchun amalga oshiradi, ‘Xayollarni va Xudo haqidagi bilimga qarshi bosh ko‘taradigan har qanday yuksak narsani qulatib, har bir fikrni Masihga itoat etishga asir qilib keltiradi.’ 2 Korinfliklarga 10:5.” Havoriylarning faoliyati, 482.

The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Vahiy o‘n birinchi bobidagi uch yarim kun, quruq suyaklar ko‘chada o‘lik yotgan payt, “sahro”ning bir ramzidir, va “sahro” Levilar yigirma oltinchi bobidagi “yetti vaqt”ni ifodalaydi. Uch yarim kunlik sochilib ketishning oxirida, yuz qirq to‘rt ming orasida bo‘lishga chaqirilganlar “uyg‘onishlari” va “changni silkitib tashlashlari” kerak. Opa Uayt shunday deydi: “Egamiz O‘z jamoatini, Uning hukmlari dunyo ustiga yanada yaqqolroq tushishidan oldin, poklangan bo‘lishini istaydi.”

In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

“Poklangan jamoat” bilan bog‘liq holda, u Yeremiyoning “qimmatbahoni razildan” ajratib chiqaradigan ajratish jarayoniga ishora qiladi. U buni, shuningdek, Malakiy kitobining uchinchi bobi bilan bog‘laydi; u yerda ahd xabarchisi uchun yo‘l tayyorlaydigan bir xabarchi haqida so‘z boradi. Yo‘l tayyorlaydigan xabarchi — Ishayoning “sahroda faryod qiluvchi ovozi”dir. Ahd xabarchisi esa Masihdir; U “leviylar” “singari”, “O‘zining maxsus ishi uchun U tomonidan ajratib qo‘yilgan” bir yuz qirq to‘rt ming kishi bilan ahd tuzishga hozirlanmoqda. So‘ng u ularni ruhoniylar deb belgilaydi va Isoning shunday degan so‘zlarini keltiradi: “Shunday ekan, samoviy Otangiz mukammal bo‘lgani kabi, sizlar ham mukammal bo‘linglar.”

There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.

Kechikish davrining oxirida belgilangan bir poklanish jarayoni bor, chunki Rabbiy bir yuz qirq to‘rt ming kishining amalga oshirishi uchun alohida bir ishga ega, va U “Uning hukmlari dunyo ustiga yanada yaqqolroq tusda tushishidan” oldin poklangan jamoatga ega bo‘ladi. Uning hukmlari allaqachon dunyoda mavjud, ammo Yakshanba qonuni paytida “Xudoning vayron qiluvchi hukmlari” tusha boshlaydi.

Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.

Bu hukmlar “haqiqatni hech qachon bilmaganlar uchun rahmat zamoni”dir. Ammo zarur poklanish jarayoniga kirishni istamaganlar uchun o‘sha hukmlarda hech qanday rahmat yo‘q. “Yaqqolroq tushadigan” “hukmlar” alomat bo‘lgan hukmlarni bildiradi. Ular bir ishorani ifodalaydi, va Muqaddas Ruh o‘sha hukmlar orqali yuzaga keltirilgan tartibsizlik hamda sarosimadan “soxta dam olish kunini” saqlaydiganlar bilan “vijdonan Rabbiyning Shabbatini saqlaydiganlar” o‘rtasida farqni belgilash uchun foydalanadi, chunki “dunyo ogohlantirilishi”ning yagona yo‘li shudir. Alomat bo‘lgan hukmlar Muqaddas Ruh hali ham Bobil ichida bo‘lgan Xudoning farzandlarini yuz qirq to‘rt mingning bayrog‘ini tanib olishga yo‘naltirish uchun foydalanadigan manzaradir.

But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”

Ammo Opa Uayt shunchaki Malaki kitobining uchinchi bobiga murojaat qilib qolmaydi, balki Malaki kitobining to‘rtinchi bobidagi yakunlovchi oyatlarni ham keltiradi va yana bir bor ahdning Xabarchisi uchun yo‘lni tayyorlashi lozim bo‘lgan “ovoz”ga ishora qiladi. O‘sha yakunlovchi oyatlar ahdning Xabarchisi uchun tayyorgarlik haqida emas; ular Musoning qonunini eslash hamda otalarning yuraklarini bolalarga va bolalarning yuraklarini otalarga qaytarish haqida. “Ovoz” avvalo Masih uchun — ahdning Xabarchisi sifatida — Uning ma’badiga to‘satdan kelib, uyg‘otilgan, umidi puchga chiqqan xalqini poklashi uchun yo‘l tayyorlaydi, toki ular bayroq ishini bajo keltira olsinlar. So‘ng Malaki “ovoz” ishining boshqa bir jihatini bayon qiladi.

He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.

U “otalarning yuragini bolalarga, bolalarning yuragini esa otalariga qaratadi”, va bu ishni Xoribda berilgan qonun bilan bog‘liq holda amalga oshiradi. Ishayo tilga olgan “ovoz” bo‘lgan Ilyos Xudoning xalqining gunohlarini fosh etadi. Bu poklanish jarayonining bir qismidir. Gunohning faqat bitta ta’rifi bor, ya’ni Xoribda berilgan qonunning buzilishidir. Yahyo cho‘mdiruvchi Ilyos edi, va uning xizmatiga aynan o‘sha unsur ham kirgan edi.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

> O‘sha kunlarda Yahyo Cho‘mdiruvchi Yahudiya cho‘lida voizlik qilib kelib, shunday der edi: Tavba qilinglar, chunki Osmon Shohligi yaqinlashdi. Chunki Ishayo payg‘ambar orqali aytilgan: “Cho‘lda nido qiluvchining ovozi: Egamizning yo‘lini tayyorlanglar, Uning so‘qmoqlarini to‘g‘ri qilinglar”, — degan zot shudir. Yahyoning kiyimi tuya junidan edi, belida esa charm kamar bor edi; uning oziq-ovqati chigirtkalar va yovvoyi asal edi. Shunda uning oldiga Quddus, butun Yahudiya va Iordan atrofining butun viloyati chiqib kelar, gunohlarini e’tirof etgan holda, Iordanda undan cho‘mdirish qabul qilar edilar. Ammo u ko‘p farziylar va sadduqiylarning cho‘mdirilish uchun kelayotganini ko‘rib, ularga dedi: “Ey ilonlar nasli! Kelajak g‘azabdan qochishingiz haqida sizlarni kim ogohlantirdi?”

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.

> Shunday ekan, tavbaga munosib mevalar keltiringlar. Va ichingizda: “Bizning otamiz Ibrohimdir”, deb aytishni o‘ylamanglar. Chunki sizlarga aytamanki, Xudo mana shu toshlardan ham Ibrohimga farzandlar chiqarishga qodirdir. Endi esa bolta ham daraxtlarning ildiziga qo‘yilgandir; demak, yaxshi meva keltirmaydigan har bir daraxt kesilib, olovga tashlanadi. Men esa sizlarni tavbaga suv bilan suvga cho‘mdiraman; ammo mendan keyin kelayotgan Men-dan qudratlidir, Uning oyoq kiyimini ko‘tarishga ham men munosib emasman. U sizlarni Muqaddas Ruh va olov bilan suvga cho‘mdiradi. Uning sovuradigan kuragi O‘z qo‘lidadir, va U xirmonini batamom tozalab, bug‘doyini omboriga yig‘adi; somonni esa so‘nmas olovda kuydiradi. Matto 3:1–12.

John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.

Cho‘mdiruvchi Yahyo Vahiy kitobining o‘n birinchi bobidagi uch yarim kunning “sahro”siga keldi, chunki barcha payg‘ambarlar o‘zlari yashagan kunlardan ko‘ra ko‘proq oxirgi kunlar haqida so‘zlaydilar. U gunohdan tavba qilish haqidagi xabarni keltirdi, chunki osmon shohligi yaqinlashgan edi, xuddi Iso Masihning Vahiyi “vaqt yaqin” bo‘lganda ochilgani kabi. Cho‘mdiruvchi Yahyo “ovoz”ning ishini tasvirlaydi, zero Isoning so‘zlariga ko‘ra, u kelishi lozim bo‘lgan Ilyos ham edi.

> For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.

> Chunki barcha payg‘ambarlar va Tavrot Yahyogacha bashorat qildilar. Va agar buni qabul qilsangizlar, kelishi lozim bo‘lgan Ilyos shudir. Eshitishga qulog‘i bor eshitsin. Matto 11:13–15.

Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.

Iso Yahyo Cho‘mdiruvchining bashoratli shaxsi sinov bo‘lganini ko‘rsatadi. U to‘g‘ridan-to‘g‘ri shunday deydi: “agar qabul qilmoqchi bo‘lsangiz”. So‘ng Iso shogirdlarini buni qabul qilishga undab, shunday deydi: “Eshitishga qulog‘i bor eshitsin.” Nimani eshitsin? Muqaddas Kitobning so‘nggi sahrosiga keladigan va ahd xabarchisining yo‘lini hozirlab, yuz qirq to‘rt mingni Xudoning alomatli hukmlari davrida alohida bir ishni bajarishga tayyorlaydigan ovoz kim ekanini eshitsin.

John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.

Yuhanno “tuya junidan tikilgan kiyim kiyib, beliga charm kamar bog‘lagan edi; uning yeguligi esa chigirtkalar va yovvoyi asal edi.” Uning “yeguligi” Islom xabari edi, chunki “chigirtkalar” so‘zi Islomni ifodalaydi, asal esa uning og‘zida shirin bo‘lgan Xudoning kalomidir. U yegan shirin xabar Muqaddas Yozuvlardagi Islomning eng ilk timsoli bo‘lgan “yovvoyi” Arab eshagi haqida edi. Chigirtkalar orqali ham ifodalangan Islomning yovvoyi Arab eshagi haqidagi shirin xabar uning kiyimiga ham to‘qilgan edi, chunki tuyalar ham Islomning yana bir timsolidir. Agar Yuhanno yegan ozuqa hasharotlarni emas, balki chigirtka daraxtini nazarda tutgan bo‘lsa ham, “chigirtkalar” so‘zini Islomning timsoli sifatida qo‘llash kalomni buzib talqin qilish emas. “Chigirtkalar” so‘zi Islomning timsolidir, va Yuhanno hech qanday jismoniy taom yeyishni ifodalamayotgan edi; uning ratsioni u yeb olgan bashoratli xabarning timsoli edi.

His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.

Uning kamarbog‘i Habakkukda ifodalangan “bashorat” edi. O‘sha bashorat birinchi umidsizlikni, bokiralarning kechikish vaqtini va muqaddas jadvallarda tasvirlangan Adventizmning poydevorlarini birlashtiradi. Habakkuk ana shu bashoriy kamarbog‘ bo‘lib, o‘sha haqiqatlarning barchasini bir-biriga bog‘lab turardi.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Chunki vahiy belgilangan vaqt uchundir; ammo oxirida u so‘zlaydi va yolg‘on gapirmaydi. U kechikayotgandek tuyulsa ham, uni kuting; chunki u albatta keladi, kechikmaydi. Mana, kibrlanib ko‘tarilgan uning joni unda to‘g‘ri emas; ammo solih o‘z imoni bilan yashaydi. Habakkuk 2:3, 4.

The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.

“ovoz” ogohlantirishini tashkil etuvchi xabarlarni kamar kabi bir-biriga bog‘lagan bashoratli xabar — bu so‘zlaydigan, garchi kechikkan bo‘lsa-da, vahiy bilan bog‘liq bokiralar haqidagi masaldir. Yarim tun faryodi haqidagi vahiy, “nafsi kibrlangan” razillar bilan imon orqali oqlanadigan azizlar o‘rtasida farq hosil qiladi. Imon orqali oqlanish — “ovoz” taqqan kamardir.

> And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.

> Va Uning belini solihlik kamar bo‘lur, va sodiqlik Uning yonboshlarining kamari bo‘lur. Ishayo 11:5.

When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.

2020-yil 18-iyuldagi umidsizlikdan keyin, umidsizlikning “sahroda faryod qiluvchi ovozi” kelganida, uning xabari 2001-yil 11-sentabrdan beri qanday bo‘lib kelgan bo‘lsa, o‘sha xabarning o‘zi edi. Keladigan Ilyosdan, kutayotgan, umidsizlikka tushgan, o‘lik quruq suyaklarga bo‘lgan o‘sha xabar shuki, Islom Xudoning Bobildagi boshqa farzandlari solihlikni o‘rganishlari uchun zamin yaratib beradigan “signal hukmlari”dir.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Solihning yo‘li to‘g‘rilikdir; ey nihoyatda To‘g‘ri Zot, Sen solihning yo‘lini tarozuga solib o‘lchaysan. Ha, ey Egamiz, hukmlaring yo‘lida biz Seni kutdik; jonimizning orzusi Sening nomingga va Seni yod etishga qaratilgandir. Jonim bilan Seni tunda istadim; ha, ichimdagi ruhim bilan Seni tong saharda izlayman; chunki hukmlaring yer yuzida bo‘lganda, dunyo aholisi solihlikni o‘rganadi. Ishayo 26:7–9.

John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.

Kelajak Ilyos bo‘lgan Yahyo Cho‘mdiruvchi, Vahiy kitobining o‘n birinchi bobidagi uch yarim kunning “sahro”sidagi “ovoz”dir. Uning xizmati Adventizmning to‘rtinchi va oxirgi avlodini aniqlashni ham o‘z ichiga oladi; ularning jonlari mag‘rurlik bilan ko‘tarilgan, ular otalarining ma’naviy merosiga tayanadilar, biroq Xudoning g‘azabi kelish arafasida ekanini sezadilar. Ular to‘rtinchi avloddir, chunki ular Masihning aynan teskarisi bo‘lgan bir avlod sifatida to‘la namoyon bo‘ldilar. Ular ilonlar naslidir, biroq baribir o‘zlarining otasi Ibrohimni ko‘rsatib, aslida Qo‘zining avlodi ekanliklarini da’vo qiladilar. Qo‘zining avlodi Butrus aytgan tanlangan avloddir; ular Qo‘zi qayoqqa bormasin, Uning ortidan boradiganlardir.

John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.

Yuhanno, uning xabarini eshitish uchun kelganlarning gunohlarini, ular tavba qilib suvga cho‘mdirilganlari uchun, shubhasiz oshkor qildi. U, shuningdek, ularga o‘zidan keyin keladigan Zot borligini, U O‘z xirmonini batamom tozalashini ma’lum qildi. O‘sha Shaxs ahdning elchisidir; U “kirni supuruvchi odam”dir — u soxta tangalar va javohirlarni derazadan supurib chiqarib tashlaydi va asl javohirlarni qayta tiklaydi; ular esa, keyin, Uilyam Millerga birinchi farishtaning harakatida asl javohirlarni yig‘ish ishida farishtalar tomonidan yo‘l-yo‘riq berilgan paytdagidan o‘n baravar yorqinroq porlaydi.

John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.

Yahyo Cho‘mdiruvchi Laodikeyadagi Adventistlarning o‘z otalari Ibrohimga bo‘lgan ishonchiga qarshi ayblovida ochiq va qat’iy edi, chunki kelajakdagi Ilyosning vazifasi otalarning yuraklarini farzandlarga va farzandlarning yuraklarini esa otalarga burishdan iborat edi. Birinchi va oxirgi narsalarning Muqaddas Kitobdagi tatbiqi prinsipi o‘sha ishda ifodalangan, biroq shu bilan birga, tarqoq holatda, dushmanlar yurtida, sahroda o‘lik holda topilganlar uchun davo ham unda mujassamdir. Ular o‘z gunohlarini va o‘z otalarining gunohlarini tan olib, tavba qilishlari kerak. O‘z gunohlarini va otalarining gunohlarini tan olish bilan birga, ular uch yarim kunlik sahro davri mobaynida Rabbiy bilan birga yurmaganliklarini ham e’tirof etishlari lozim. Bundan tashqari, ular o‘sha tarix davomida Xudo ular bilan birga yurmaganini ham tan olishlari kerak.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Orangizda tirik qolganlar dushmanlaringiz yurtlarida o‘z gunohlari tufayli holdan toyib boradilar; shuningdek, ota-bobolarining gunohlari tufayli ham ular bilan birga holdan toyib boradilar. Agar ular o‘z gunohlarini va ota-bobolarining gunohlarini, Menga qarshi qilgan xiyonatlarini, shuningdek Menga qarshi yurganliklarini e’tirof etsalar; Men ham ularga qarshi yurganimni va ularni dushmanlari yurtiga olib kirganimni tan olsalar; agar shunda ularning sunnatsiz yuraklari kamtar bo‘lsa va ular o‘z gunohlarining jazosini qabul qilsalar: Unda Men Yoqub bilan qilgan ahdimni eslayman, shuningdek Ishoq bilan qilgan ahdimni ham, Ibrohim bilan qilgan ahdimni ham eslayman; va o‘sha yurtni ham eslayman. Leviticus 26:39–42.

The curse was because they didn’t remember the sabbaths of the land.

La’nat ular yerning shanbalarini eslamaganlari sababli edi.

John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.

Kelishi lozim bo‘lgan Ilyos bo‘lgan Yahyo payg‘ambar, Vahiy kitobining o‘n birinchi bobidagi uch yarim kunning sahrodagi “ovozi”ni timsollagan edi. U o‘lik quruq suyaklarni Xorebdagi Musoning qonunini “eslash”ga yo‘naltirar edi, va agar ular shunday qilsalar, ahdning xabarchisi ularning ota-bobolari ahdini “eslar” edi. Ammo bu faqat ular o‘z gunohlarini, ota-bobolarining gunohlarini e’tirof etsalar, va bundan ham ko‘proq xor bo‘lib, ular Xudoga qarshi “xiyonat qilgan” tajovuzlarini aniq aytib bersalargina yuz berar edi.

They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.

Ular, shuningdek, o‘zlari Xudoga “qarshi” yurib kelganliklarini va Xudo ham ularga “qarshi” yurib kelganini tan olishlari kerak edi.

They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.

Ular, shuningdek, Vahiy kitobining o‘n birinchi bobidagi ko‘chada yotgan quruq o‘lik suyaklar o‘zlari ekanini ham tan olishlari kerak edi, chunki ular Xudo o‘zlarini dushman yurtiga olib kirganini e’tirof etishlari lozim edi, dushman yurti esa o‘limdir.

According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”

Suvga cho‘mdiruvchi Yahyoning so‘zlariga ko‘ra, ular “cho‘lda” nido qilayotgan “ovoz” kim ekanligi haqidagi savolga ham javob berishlari kerak edi, chunki Yahyo: “Kelajak g‘azabdan qochishingizni sizlarga kim uqtirdi?” deb so‘radi.

We will continue these subjects in the next article.

Biz bu mavzularni keyingi maqolada davom ettiramiz.

> “The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.

> Xudoning xizmatchisiga shunday amr berilgan: “Baland ovoz bilan faryod qil, o‘zingni ayama, ovozingni karnay kabi ko‘tar, Mening xalqimga ularning itoatsizligini va Yoqub xonadoniga ularning gunohlarini ko‘rsat.” Rabbimiz bu xalq haqida shunday deydi: “Ular Meni har kuni izlaydilar va yo‘llarimni bilishdan zavqlanadilar, go‘yo solihlik qilgan bir xalqdek.” Mana, bu o‘zini o‘zi aldagan, o‘zini o‘zi solih sanagan, o‘zidan mamnun bir xalqdir, va xizmatchiga baland ovoz bilan faryod qilib, ularga ularning itoatsizliklarini ko‘rsatish amr etilgan. Barcha asrlarda bu ish Xudoning xalqi uchun qilingan, va hozir u har qachongidan ham ko‘proq zarurdir.” Testimonies, 5-jild, 299.

Back to Articles