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

Yoel Kitobi va Laodikiyadagi Yettinchi kun Adventist Jamoati — Beshinchi qism

How Long? The Fifth Seal

Qancha Vaqt? Beshinchi Muhr

Author

Jeff Pippenger

Published

December 7, 2025

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When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.

“Ushbu vaqt uchun nur berilganda”, u yoki “qabul qilinadi”, yoki “rad etiladi”. Nur taqdim etilganda amalga oshadigan ajratish abadiy xushxabarning ishidir; u nafaqat Xudoning xalqining muhrlanishini, balki bug‘doy bilan begona o‘tlarning ajratilishini ham o‘z ichiga oladi. Sinov va ajratishning yakuniy jarayoni 9/11 da boshlandi; o‘sha paytda bashoratli savol: “Qachongacha?” deb so‘raydi, va bashoratli javob: “Yakshanba qonunigacha”, bo‘ladi. “Qachongacha” timsolining so‘nggi zikri Vahiy kitobidagi beshinchi muhrda uchraydi.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

> Va u beshinchi muhrni ochganida, men qurbongoh ostida Xudoning kalomi va ular tutgan shahodat uchun o‘ldirilganlarning jonlarini ko‘rdim. Va ular baland ovoz bilan faryod qilib, shunday dedilar: “Ey Rabbiy, muqaddas va haqiqiy Zot, qachongacha Sen yer yuzida yashovchilar ustidan hukm chiqarmaysan va qonimiz uchun qasos olmaysan?”

> And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

> Va ulardan har biriga oq liboslar berildi; va ularga aytildiki, ular yana bir oz muddat orom olsinlar, to ularning o‘zlari kabi o‘ldirilishi lozim bo‘lgan hamxizmatkorlari hamda birodarlari soni to‘lgunga qadar. Vahiy 6:9–11.

Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.

Ilhom “so‘yilganlarning jonlari” tomonidan berilgan “qachongacha” degan savolning javobini kelajakka, ya’ni papalik shahidlarining ikkinchi guruhi to‘lg‘aziladigan vaqtga qo‘yadi. Bu Yakshanba qonunidan boshlanadi, va shu sababdan Sister White Vahiy kitobining o‘n sakkizinchi bobini shahidlarning ikkinchi guruhining bajo bo‘lishi deb ko‘rsatadi. Dastlabki besh oyatda ikki “ovoz” bor; birinchi ovoz 9/11ni belgilaydi, ikkinchi ovoz esa Yakshanba qonuni davrida erkaklar va ayollarni Bobildan chiqishga chorlaydi. Sister White beshinchi muhrdagi “qachongacha” timsolini Vahiy kitobining o‘n sakkizinchi bobidagi dastlabki besh oyat bilan bog‘lab, 9/11dan Yakshanba qonunigacha bo‘lgan davrni tasvirlaydi. E’tibor Xudoning xalqini ajratish va muhrlashga emas, balki papalikning o‘tgan tarix shahidlarini hamda Yakshanba qonuni inqirozi davrida papalik shahidlarining ikkinchi guruhini tashkil etadigan o‘sha shahidlarni o‘ldirgani uchun uning ustidan chiqariladigan hukmga qaratilgan.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

> “Beshinchi muhr ochilganda, vahiyda Yuhanno Vahiy oluvchi qurbongoh ostida Xudoning Kalomi va Iso Masihning shahodati uchun o‘ldirilganlar jamoasini ko‘rdi. Shundan keyin Vahiy kitobining o‘n sakkizinchi bobida tasvirlangan manzaralar yuz berdi; unda sodiq va haqgo‘y bo‘lganlar Bobildan chiqishga chaqiriladilar. [Vahiy 18:1–5, keltirilgan.]” Manuscript Releases, 20-jild, 14.

In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law

U beshinchi muhr shahidlarini va Yakshanba qonuni inqirozi davrida tarkib topadigan kelajakdagi, ikkinchi guruh shahidlarini aniqlab ko‘rsatadigan boshqa parchada, u o‘sha sahnalar “kelajakdagi bir vaqt davrida bo‘lur edi”, deydi. Vahiy kitobining o‘n sakkizinchi bobi dagi ikki ovoz “kelajakdagi bir vaqt davri”ni ifodalaydi. Birinchi ovoz boshida 9/11 da, ikkinchi ovoz esa Yakshanba qonuni vaqtidadir.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

> “‘U beshinchi muhrni ochganida, men qurbongoh ostida Xudoning kalomi va ular tutgan shahodat uchun o‘ldirilganlarning jonlarini ko‘rdim; va ular baland ovoz bilan faryod qilib, shunday dedilar: Qachongacha, ey Rabbiy, Muqaddas va Haqiqiy Zot, yer yuzida yashovchilar ustidan hukm chiqarmay va qonimiz uchun qasos olmay turasan? Va ularning har biriga oq liboslar berildi [Ular pok va muqaddas deb e’lon qilindilar]; va ularga aytildiki, o‘zlari kabi o‘ldirilishi kerak bo‘lgan hamxizmatkorlari va birodarlari soni to‘lgunga qadar, yana ozgina muddat orom olsinlar’ [Vahiy 6:9–11]. Bu yerda Yuhannoga haqiqatda mavjud bo‘lgan emas, balki kelajakdagi ma’lum bir davrda yuz beradigan manzaralar ko‘rsatildi.”

> “Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

> “Vahiy 8:1–4 dan iqtibos.” Qo‘lyozmalar nashrlari, 20-jild, 197.

Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.

Opa Uayt ikkinchi shahidlar guruhining shakllanishining bajo bo‘lishini kelajak bilan bog‘laydi, va boshqa bir parchada u Vahiy 18:1–5 ni keltiradi; bu yerda dastlabki uch oyatda bir ovoz, to‘rtinchi va beshinchi oyatlarda esa boshqa bir ovoz ko‘rsatiladi. Birinchi ovoz Nyu-Yorkning ulkan binolari qulagan 9/11 ni belgilaydi, ikkinchi ovoz esa — Yakshanba qonuni bo‘lib, unda Xudoning boshqa suruvi Bobildan tashqariga chaqiriladi. Ikkinchi parchada u Vahiy kitobining sakkizinchi bobiga va dastlabki to‘rt oyatga murojaat qiladi; bu oyatlar yettinchi muhrning ochilishini ko‘rsatadi, o‘shanda qurbongohdan olingan cho‘g‘lar yerga tashlanadi; bu esa Pentikostga muvofiq keladi — osmondan olov tushib, shogirdlarni yoritgan paytga, xuddi Ilyosning o‘n ikki toshi yoritilganidek va shogirdlar ustida ko‘ringan olov tillari bilan ifodalanganidek.

## How Long? Zechariah & John

Qachongacha? Zakariyo va Yuhanno

How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.

“Qancha vaqt” — bu 11-sentabrdan Yakshanba qonunigacha bo‘lgan davrning bashoratli ramzi bo‘lib, u Karmel tog‘i haqidagi rivoyatda, 1840 yildan 1844 yilgacha bo‘lgan Millerchilar tarixida, Musoning sakkizinchi balodan o‘ninchi balogacha bo‘lgan tarixida, beshinchi muhr shahidlarining guvohligida oldindan ko‘rsatilgan; Zaxariyoda esa, yetmish yil davomida Bobilda bo‘lgan Quddusga Xudo qachon rahm-shafqat ko‘rsatishi haqidagi “qancha vaqt” degan savol beriladi.

> Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

> Shunda Egamizning farishtasi javob berib dedi: “Ey Sarvari Olam, qachongacha Sen Quddusga va Yahudo shaharlariga rahm-shafqat ko‘rsatmay turasan? Axir Sen mana shu yetmish yil davomida ularga g‘azab qilib kelding-ku.”

> And the Lord answered the angel that talked with me with good words and comfortable words.

> Va Rabbiy men bilan so‘zlashayotgan farishtaga yaxshi so‘zlar va taskin beruvchi so‘zlar bilan javob berdi.

> So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.

> Shunda men bilan so‘zlashayotgan farishta menga dedi: «Sen shunday deb nido qilgin: Sarvari Olam shunday demoqda: Men Quddus va Sion uchun ulug‘ rashk bilan rashk qilmoqdaman. Va osoyishtalikda yashayotgan butparast xalqlardan nihoyatda qattiq g‘azabdaman; chunki Men faqat bir oz g‘azablangan edim, ular esa kulfatni yanada kuchaytirishga yordam berdilar. Shuning uchun Sarvari Olam shunday demoqda: Men Quddusga marhamat bilan qaytdim; unda Mening uyim qayta quriladi, — deydi Sarvari Olam, — va Quddus ustiga o‘lchov arqoni tortiladi. Yana nido qilgin, shunday deb: Sarvari Olam shunday demoqda: Mening shaharlarim yana farovonlik ila keng yoyiladi; Egamiz yana Sionga tasalli beradi va yana Quddusni tanlaydi». Zakariyo 1:12–17.

Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).

Opa Uayt Zakariyoning «yetmish yil»ini — qadimgi so‘zma-so‘z Isroil so‘zma-so‘z Bobilga asirlikda bo‘lgan davrni — 538-yildan 1798-yilgacha bo‘lgan ming ikki yuz oltmish yil bilan bevosita muvofiqlashtiradi; bu davrda ruhiy Isroil (masihiylar) ruhiy Bobilga (Rim katolitsizmi) asirlikda bo‘lgan edi.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Yer yuzidagi Xudoning jamoati shu uzoq, shafqatsiz quvg‘in davri mobaynida, surgun davrida Bobilda asirlikda saqlangan Isroil farzandlari qanchalik haqiqiy asirlikda bo‘lgan bo‘lsa, xuddi shunchalik darajada asirlikda edi.” Prophets and Kings, 714.

In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.

1798-yilda, ming ikki yuz oltmish yilning oxirida, Vahiy kitobining o‘n to‘rtinchi bobida farishtalar sifatida tasvirlangan uch xabarning birinchisi keldi. Ikkinchisi 1844-yil 19-aprelda, uchinchisi esa 1844-yil 22-oktabrda keldi. “Qachongacha” degan savol bilan ramziy ifodalangan tarix 9/11 dan Yakshanba qonunigacha bo‘lib, o‘sha vaqt davri Adventizmning boshlanishida, 1840-yil 11-avgustdan 1844-yil 22-oktabrgacha davom etgan Millerchilar harakatida oldindan timsollangan edi. Bu davr Yuhanno Vahiychining o‘ninchi bobda bergan ramziy tasviri orqali ko‘rsatiladi; unda Yuhanno og‘zida shirin bo‘lgan, ammo qornida achchiq bo‘lib qolgan kichik kitobni yeydi.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

> Va men osmondan eshitgan ovoz men bilan yana gaplashib, dedi: Bor, dengiz va yer ustida turgan farishtaning qo‘lida ochiq turgan kichik kitobni ol. Men farishtaning oldiga borib, unga dedim: Menga o‘sha kichik kitobni ber. U esa menga dedi: Uni olgin va yeb yuborgin; u qornini achchiq qiladi, ammo og‘zingda asalday shirin bo‘ladi. Men farishtaning qo‘lidan kichik kitobni oldim va uni yeb yubordim; u og‘zimda asalday shirin edi; ammo uni yeb bo‘lishim bilanoq, qornim achchiq bo‘ldi.

> And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.

> Va u menga dedi: “Sen yana ko‘p xalqlar, elatlar, tillar va shohlar haqida qaytadan bashorat qilishing kerak.” Vahiy 10:8–11.

The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.

Yuhanno tasvirlayotgan tarix yeb qo‘yilgan kitob bilan ifodalanadi, chunki yeb qo‘yish Milleritlarning xabarni tushunib yetishini va o‘sha xabarni e’lon qilishdagi tajribasini ifodalagan edi. Shunday ekan, ana shu tarix bayon etilgandan so‘ng darhol Yuhannoga yana bashorat qilishi kerakligi aytilganda, nazarda tutilayotgan bashorat qilish 1840 yildan 1844 yilgacha bo‘lgan tarixdir. Yuhannoga 1840 yildan 1844 yilgacha bo‘lgan Milleritlar tarixi Adventizmning oxiri tarixida takrorlanishi aytiladi. Yuhannoga yana bashorat qilishi kerakligi aytilishi bilanoq, unga ma’badni o‘lchash buyuriladi.

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

> Menga tayoqqa o‘xshash qamish berildi; va farishta turib, shunday dedi: Tur, Xudoning ma’badini, qurbongohni va unda sajda qiluvchilarni o‘lcha. Lekin ma’baddan tashqaridagi hovlini chetda qoldir va uni o‘lchama; chunki u g‘ayriyahudiylarga berilgandir; va ular muqaddas shaharni qirq ikki oy oyoq osti qiladilar. Vahiy 11:1, 2.

The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.

1844-yil 22-oktyabrdan keyin adventizmga berilgan ishni Yuhanno ma’badni o‘lchash yoki qurish sifatida tasvirlagan bo‘lib, bu Zakariyoda bayon etilgan: “Quddus uzra yana o‘lchov ipi tortiladi”, degan va’daga muvofiq edi, chunki Rabbiy “Quddusni yana tanlaydi”. Milleriy adventizmning Filadelfiya harakati bilan adventizmning boshida ifodalangan tarix, bir yuz qirq to‘rt mingning Filadelfiya harakati bilan adventizmning oxirida takrorlanadi. 1844-yil 22-oktyabrdagi buyuk umidsizlik paytida “yettinchi farishtaning ovozi yangraydigan kunlar” deb tasvirlangan vaqt davri boshlandi.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Lekin yettinchi farishtaning ovozi yangraydigan kunlarda, u karnay chalishni boshlaganida, Xudoning siri Uning O‘z qullari — payg‘ambarlariga bildirganidek, tamom bo‘lur. Vahiy 10:7.

The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.

Xabar Milleritlar uchun shirin edi, chunki ikkinchi voyga oid islomiy vaqt bashorati Milleritlar tomonidan 1840-yil 11-avgustdan oldin bashorat qilinganidek aynan o‘sha tarzda bajo bo‘ldi. Xabar 1844-yil 22-oktabrdagi buyuk umidsizlikda qorin ichida achchiqqa aylandi. Yuhanno 1840-yildan 1844-yilgacha bo‘lgan tarixni tasvirlashni tugatishi bilanoq, unga aynan shu ishni (bashorat qilishni) yana qilishi kerakligi bildiriladi. So‘ngra unga Quddusni o‘lchash aytiladi va u buni qilganida, u Zakariyoning Rabbiy Quddusni tanlashi haqidagi bashorati bilan uyg‘unlashadi. 1844-yil 22-oktabrdan boshlab bashoratli tarix “yettinchi farishtaning ovozi kunlari” sifatida ifodalanadi. Yettinchi farishtaning (uchinchi voy) xabari (ovozi)ning “kunlari” Masihning ilohiyati yuz qirq to‘rt ming bo‘lishi kerak bo‘lgan insoniyat bilan doimiy ravishda birlashadigan vaqt davrini anglatadi. Bu ish 1863-yildagi isyon tufayli kechiktirildi va 11-sentabrda yettinchi farishtaning sadolari (uchinchi voy) yana yangray boshladi.

In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.

Muqaddas tarixda Rabbiy O‘z nomini o‘sha yerga qo‘yish uchun Quddusni tanladi, va Uning “nomi” Uning fe’l-atvoridir. Zakariyo Quddus va Sionni tilga olib shunday deydi: “Men Quddus va Sion uchun buyuk rashk bilan rashk qilurman”, va shundan so‘ng: “Rabbiy hali Sionga taskin berur va hali Quddusni tanlar.” Sion “Taskin beruvchi” bo‘lgan Muqaddas Ruhni qabul qilganida taskin topadi. Muqaddas Ruhning taskin berishi 9/11 da boshlandi, bu esa Masih tirilganidan keyin Otasi bilan uchrashuvdan qaytib kelgach, shogirdlar ustiga nafas puflaganiga muvofiqdir. Muqaddas Ruhning zohir bo‘lishi Hosil bayramida nihoyatda ortdi. O‘sha davr birinchi hosil nazrining tiriltirilishi bilan boshlandi va Hosil bayramining birinchi hosil nazri bilan yakunlandi; o‘shanda esa butun dunyo xabarni eshitdi.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.

> Taslly topinglar, tasalli topinglar Mening xalqimni, deydi sizlarning Xudoyingiz. Quddusga ko‘nglini ko‘tarib gapiringlar va unga nido qilinglar: uning kurashi tamom bo‘ldi, gunohi kechirildi; chunki u barcha gunohlari uchun Egamizning qo‘lidan ikki hissa oldi. Ishayo 41:1, 2.

The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’

Yuz qirq to‘rt ming kishi “ularning gunohi kechirilganda” muhrlanadi. Bu Yakshanba qonunidan sal avval sodir bo‘ladi; o‘sha paytda ular Hosil bayramidagi shogirdlar timsol qilganidek, Muqaddas Ruhning o‘lchovsiz yog‘dirilishini qabul qilar ekanlar, Pentikostning ilk hosil nazri sifatida ko‘tariladilar. 9/11 da boshlangan yomg‘irning sepilishi Yakshanba qonunida to‘liq yog‘dirilishga aylanadi. Tarixda bu 9/11 dagi ilk hosil nazridan to Yakshanba qonunidagi ilk hosil nazrigacha bo‘lgan davrdir; o‘sha yerda yuz qirq to‘rt ming muhrlanib, Yakshanba qonunidan sinov muddati yopilgungacha bayroq sifatida ko‘tarilish uchun nazr qilib tayyorlanadi. O‘sha tarix Vahiy kitobining o‘n sakkizinchi bobidagi dastlabki uch oyat bilan ifodalanadi; u yerda Bobilning qulashi e’lon qilinadi, va bu Muqaddas Kitobdagi “ikki baravar bo‘lish”ni ifodalovchi ramzdir.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Shundan keyin men osmondan tushib kelayotgan boshqa bir farishtani ko‘rdim; uning qudrati buyuk edi, va yer uning ulug‘vorligidan yorishdi. U qudratli ovoz bilan baland faryod qilib dedi: “Buyuk Bobil quladi, quladi va jinlarning maskaniga, har qanday nopok ruhning panohiga hamda har qanday nopok va jirkanch qushning qafasiga aylandi. Chunki barcha xalqlar uning zinosi g‘azabining sharobidan ichdilar, yer yuzining shohlari u bilan zino qildilar, va yerning savdogarlari uning hashamatining mo‘l-ko‘lligi orqali boyib ketdilar”. Vahiy 18:1–3.

Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing

Muqaddas Bitiklar bo‘ylab ibora yoki so‘zlarning takrorlanishi oxirgi kunlarda Bobilning qulashining mukammal bajo bo‘lishini ifodalaydi. Bu — har doim bir narsaning oxirini uning boshlanishi bilan tasvirlaydigan Alfa va Omeganing muhridir. Bobilning ikki qulashi Nimrod va Belshatsar orqali ifodalanadi. Nimrod Bobilning boshlanishi edi, o‘shanda u shunchaki Bobil emas, Bobil—Babel edi. Nimrodning qulashi Belshatsarning qulashini ifodalagan edi, va ikkinchi farishta hamda Vahiy kitobining o‘n sakkizinchi bobidagi farishtaning xabari shundan iboratki, Bobilning boshida Nimrodning qulashi oxirida Belshatsarning qulashini ifodalagan, chunki Alfa va Omega har doim bir narsaning oxirini uning boshlanishi bilan tasvirlaydi.

Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.

Nimrodning minorasi uning qulashining ramzi sifatida qulatildi va u 11-sentabrdagi Egizak minoralarning qulashini timsolladi. Belshazzarning qulashi devordagi yozuv edi; bu, Muqaddas Kitob bashoratidagi birinchi shohlik sifatida Bobilning yetmish yillik hukmronligining tugashini belgiladi va shu tariqa Ishayo yigirma uch bobdagi ramziy “bir shohning kunlariga ko‘ra yetmish yil”ning oxirida, ya’ni 1798-yildan boshlab yakshanba qonunigacha bo‘lgan Amerika Qo‘shma Shtatlari tarixini ifodalovchi davrning yakunida, Amerika Qo‘shma Shtatlarining qulashini timsolladi. Belshazzarning devordagi yozuvi, jamoat va davlat ajralishi devori yakshanba qonunida qulaydigan paytni anglatadi; aynan shu nuqtada Muqaddas Kitob bashoratidagi oltinchi shohlik nihoyasiga yetadi, xuddi Belshazzar aynan o‘sha kechada o‘ldirilganidek. Devordagi qo‘l yozuvi — Konstitutsiyadagi jamoat va davlat ajralishi devorini ag‘darib tashlaydigan yozilgan qonundir.

The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.

9/11 dan yakshanba qonunigacha va undan keyin insoniyat uchun sinov muddatining yopilishigacha hamda yetti oxirgi balogacha bo‘lgan davr bilan ifodalangan «tarix» — Xudoning Kalomida iboralar yoki so‘zlarning ikki karra takrorlanishi orqali ramziylashtirilgan tarixiy davrdir. O‘sha davrda Muqaddas Ruh to‘kiladi: avval 9/11 dan yakshanba qonunigacha sepilish bilan boshlanib, undan keyin esa to‘liq to‘kilish yuz beradi. Muqaddas Ruh Masih tomonidan «Tasalliberuvchi» sifatida ifodalangan bo‘lib, U kelganida Xudoning xalqiga barcha narsalarni ko‘rsatadi.

> But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.

> Lekin Otam Mening nomim bilan yuboradigan Yupatuvchi, ya’ni Muqaddas Ruh, U sizlarga hamma narsani o‘rgatadi va Men sizlarga aytgan hamma narsani yodingizga soladi. Yuhanno 14:26.

The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.

Muqaddas Ruh bir yuz qirq to‘rt mingga “oltin moy” orqali yetkaziladi; bu ayni paytda “yomg‘ir” hamdir va “Tasalliberuvchi” hamdir. “Tasalliberuvchi” sifatida ifodalanganda, Muqaddas Ruh Muqaddas Ruhning alohida bir namoyon bo‘lishini ko‘rsatmoqda.

God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”

Xudoning xalqi xushxabar talablarini bajarganlarida har doim Muqaddas Ruhga ega bo‘lgan, ammo “avvalgi yillardagidek” chinakam muqaddas jonlanish davrlarida, jamoaviy tanaga nisbatan Muqaddas Ruhning alohida namoyoni bo‘lganida, Muqaddas Ruh Tasalli beruvchi sifatida ifodalanadi. Bundan ham muhimrog‘i, jamoaviy tananing xotiralari Tasalli beruvchi tomonidan ishga solinadi, chunki U “hamma narsani” ularning “yodiga soladi.” Bu shuni tasdiqlaydiki, ushbu namoyonda ishtirok etayotgan o‘sha kishilar haqiqiy tajribaga egadirlar, chunki Muqaddas Ruh ularning aqliy faoliyatida ishtirok etmoqda; zero, U “hamma narsani yodingizga solayotganda” tafakkur jarayoniga ta’sir ko‘rsatmoqda.

Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.

Inson xotirasi hukm chiqarish, idrok, aql va vijdon kabi boshqa tarkibiy unsurlar bilan birikib, havoriy Pavlus “aql” deb ataydigan insonning oliy tabiatini tashkil etadi. Bu oliy tabiat yo jismoniy aql, yo Masihning aqlidir.

> Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.

> Chunki tanaviy fikr Xudoga dushmanlikdir; zero u Xudoning qonuniga bo‘ysunmaydi va, darhaqiqat, bo‘ysuna ham olmaydi. Rimliklarga 8:7.

> For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

> Zero kim Rabbiyning fikrini bilibdi-ki, Unga ta’lim bersin? Ammo bizda Masihning fikri bor. 1 Korinfliklarga 2:16.

The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.

Quyi tabiat, ya’ni tana, “jonning kirish yo‘llari” bo‘lgan sezgilar bilan bog‘liq asabiy, hissiy va gormonal tizimlardan tarkib topgan. Yuqori tabiat quyi tabiat ustidan hukmronlik qilish uchun mo‘ljallangan bo‘lib, shu sababli u qal’a sifatida tasvirlanadi; qal’a esa doimo sezgilar (quyi tabiat) tomonidan hujum ostida bo‘ladi, va bu hujumlar qal’aga olib kiruvchi yo‘llar orqali qal’aga qarshi amalga oshiriladi. Yuqori tabiat qal’asi ichida boshqaruv markazi mavjud, yoki Sister White buni qal’aning ichki qo‘rg‘oni deb ataydi. Bu ichki qo‘rg‘on muqaddasxonadagi Eng Muqaddas Joydir; muqaddasxona esa ikki asosiy bo‘limga bo‘lingan. Hovli tana, ya’ni quyi tabiatdir; hovliga kirish yoki qonni Muqaddas Joyga ko‘chirish uchun parda yoki to‘siqdan o‘tish talab etilgan. Hovli pardalar bilan ikki tomondan chegaralangan.

> By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.

> U biz uchun pardadan, ya’ni O‘z tanasidan o‘tadigan yangi va tirik yo‘lni bag‘ishladi. Ibroniylarga 10:20.

The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.

Muqaddas maskan ikki qismga bo‘linadi: hovli va maskan. Maskanning o‘zi ham, yuksak tabiat singari, o‘z navbatida ikki qismga bo‘linadi. Yuksak tabiat ikki sohaga ajraladi. Bu sohalardan biri Muqaddas joy bilan, ikkinchisi esa Eng Muqaddas joy bilan ifodalanadi. Muqaddas joy insoniyatning faoliyat yuritishi uchun zarur bo‘lgan aqliy faoliyatlarni ifodalaydi, ammo Eng Muqaddas joy Xudo bilan inson uchrashadigan sohdir. Eng Muqaddas joy Xudoning taxt xonasidir, va imonga qaytganlar Masih bilan birga samoviy joylarda o‘tqazilgandirlar.

> And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.

> Va U bizni birga tiriltirib, Masih Isoda samoviy joylarda birga o‘tqazdi. Efesliklarga 2:6.

The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.

Oyāt, undan oldingi bir necha oyatlar joylashgan, biroq mutlaqo ayni fikr oqimiga mansub bo‘lgan parchadan olingan; unda Iso, xuddi Uning xalqi ham shunday bo‘lgani kabi, samoviy joylarda o‘tirgandir.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.

> U Masihda amal qildi: Uni o‘liklardan tiriltirib, samoviy joylarda O‘zining o‘ng tomoniga o‘tqazdi. Efesliklarga 1:20.

Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.

Masih va Uning xalqi Muqaddasning Eng Muqaddas joyida birga o‘tirilgandir. Masih tiriltirildi, so‘ngra samoviy joylarda o‘tirdi, Uning xalqi esa ko‘tarilib, Muqaddasning Eng Muqaddas joyidagi taxt xonasida o‘tqizilgandir. Pavlus oltinchi oyatda ko‘tarilganlar oldingi oyatda gunohdan tiriltirilganlar ekanini ta’kidlaydi.

> Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.

> Hatto biz gunohlar ichida o‘lik bo‘lganimizda ham, bizni Masih bilan birga tiriltirdi, (inoyat bilan najot topgansizlar) va bizni U bilan birga tiriltirib, Masih Iso ichida samoviy joylarda birga o‘tqazdi. Efesliklarga 1:5, 6.

The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.

Efesliklarga maktubdagi ushbu parchaning mukammal bajo bo‘lishi Vahiy kitobining o‘n birinchi bobi dagi ikki guvohdir; ular tiriltiriladi, so‘ngra bir alomat sifatida osmonga ko‘tarib olinadi, biroq shu bilan birga samoviy joylarda o‘tqazilish uchun ham. Eng Muqaddas Xonada bu ikki guvoh insoniyatni Xudoning bevosita huzurida ifodalaydi, va u yerda o‘tirishga ularning haqqi har biri ega bo‘lgan nishon bilan asoslanadi. O‘sha nishon Xudoning muhridir, va Xudoning muhri insonning ilohiylik bilan bir bo‘lganini bildiradi; bu muhr esa Yupatuvchining, ya’ni Muqaddas Ruhning, “ularning” oliy tabiatidagi Eng Muqaddas Xonada istiqomat qilayotgani bilan ifodalanadi. Eng Muqaddas Xona ilohiylik va insoniylik birlashtiriladigan Xudoning taxt xonasidir, va u oliy tabiati tarkibida ilohiylik hamda insoniylik birga o‘tiradigan Eng Muqaddas Xonani o‘z ichiga olgan inson ma’badini ifodalaydi.

The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.

“Yupatuvchi”ning yog‘dirilishi bir yuz qirq to‘rt mingning muhrlanishidir va u najot tarixida o‘zgarishni belgilaydi, chunki o‘sha paytda jamoat jangari jamoatdan g‘olib jamoatga aylanadi. O‘sha paytda u bir yuz qirq to‘rt mingning Laodikiya harakatidan bir yuz qirq to‘rt mingning Filadelfiya harakatiga o‘tadi. O‘sha paytda u yettinchi jamoat tajribasidan oltinchi jamoat tajribasiga o‘tadi, oltinchi jamoat esa Millerchilar edi. Millerchilar harakati orqali amalga oshgan Filadelfiya oltinchi jamoatining bashoratli xususiyatlaridan biri shuki, u hech qachon jamoat bo‘lmagan. U faqat 1856 yilgacha harakat bo‘lib qolgan, o‘sha paytda Uaytlarning ikkalasi ham bu harakatni Laodikiyalik deb belgilagan. Oradan yetti yil o‘tgach, qonuniy jamoat tashkil etildi.

The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.

Yakshanba qonunidagi najotiy o‘zgarish Masihning Oliy Ruhoniy sifatida taxtga chiqarilishini belgilagan Hosil bayramidagi najotiy o‘zgarish orqali timsollangan edi.

> “The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.

> “Pentikostdagi to‘kilish Osmon tomonidan Qutqaruvchining taxtga o‘tqazilishi amalga oshganini bildirgan xabar edi. U O‘z va’dasiga muvofiq, osmondan Muqaddas Ruhni O‘z izdoshlariga, Uning osmonu yerda, ruhoniy va shoh sifatida, butun hokimiyatni qabul qilganining hamda O‘z xalqi ustidan Masih etib moylangan Zot ekanining belgisi sifatida yuborgan edi.” Havoriylar faoliyati, 38.

When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.

Yakshanba qonuni vaqtida keyingi yomg‘ir yuz qirq to‘rt mingning ustiga o‘lchovsiz to‘kilganda, bu jangari jamoatning nihoyasiga yetib, zafarli jamoatning kelganini bildiruvchi “Osmonning xabari” bo‘ladi. Yuqoridagi muqaddas maskanda Hosil bayramida Masihning taxtga o‘tqazilishi, Yakshanba qonuni vaqtida yuz qirq to‘rt mingning moylanishini timsollaydi.

The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.

Masihning Moylangan Zot ekanini tasdiqlovchi “Pentekostal” quyilish osmondagi ochilish marosimidagi Uning moylanishini ifodalagan, biroq U suvga cho‘mganida ham moylangan edi. Uning suvga cho‘mishi (9/11)dan Pentekostgacha (yakshanba qonuni) bo‘lgan davr, shuningdek, Uning suvga cho‘mishidan uch yarim yil o‘tgach sodir bo‘lgan haqiqiy o‘limi, dafn etilishi va tirilishi (birinchi hosil bayrami) orqali yana ifodalanadi. Shunday ekan, 9/11 Uning suvga cho‘mishida ham, shuningdek Uning tirilishida ham ifodalanadi. Uning ramziy tirilishi va Uning haqiqiy tirilishi har biri Pentekost bilan yakunlanadigan ikki bashoratli yo‘lning boshlanishini belgilaydi. Har ikkala tarix ham birinchi hosil nazrining tirilishi bilan boshlanadi.

> But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.

> Lekin endi Masih o‘liklardan tirildi va uxlab qolganlarning birinchi hosili bo‘ldi. Chunki o‘lim inson orqali kelganidek, o‘liklarning tirilishi ham inson orqali keldi. Zero, Odam Atoda hamma o‘layotganidek, Masihda ham hamma tiriltiriladi. Ammo har kim o‘z tartibiga ko‘ra: birinchi hosil — Masih; so‘ngra Uning kelishida Masihga tegishlilar. 1 Korinfliklarga 15:20–23.

Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.

Masih O‘zining tirilishida birinchi hosil nazri bo‘lib, “Pentikostal mavsum”ning boshlanishini belgilaydi; bu mavsum esa Pentikostning birinchi hosil nazri bilan yakunlanadi. Masihning tirilishi arpadir, bug‘doy esa “so‘ngra” “U kelganida Masihga tegishli bo‘lganlar”dir. Masihning tirilishidan “so‘ngra” bo‘lganlar “U kelganida Masihga tegishli bo‘lganlar”dir; shu tariqa ular Pentikostda yig‘ib olingan o‘sha uch ming jon bilan ifodalanganidek, dunyoning oxirida sodiq jonlarning yakuniy yig‘ib olinishi timsolini beradi.

The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.

Ushbu oyat tirilish masalasini o‘lim nuqtayi nazaridan ham yoritadi. O‘lim Odam bilan boshlangan va barcha insonlarga o‘tadi, biroq bu “tartib” ichida sodir bo‘ladi. Havoriylar kitobida Butrus, Yo‘el kitobi o‘sha paytda bajo bo‘layotganida, odamlar gunohlari o‘chirib tashlanishi uchun, Tetiklashtirish zamonlari Taskinberuvchining huzuridan kelganda, o‘z gunohlarini hukm oldiga oldindan yuborishlari kerakligini qayd etadi. Masih o‘sha paytda gunohni o‘chirib tashlash uchun hukm kitoblariga qaramayotgan edi, chunki hukm bundan o‘n sakkiz yuz yildan ortiq vaqt keyinda edi.

The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.

“Har bir odam o‘z tartibida” degan ishora Odam Atodan boshlanadi va shu tariqa Odam Atodan boshlab to tetiklanish zamonlari kelgunicha o‘liklarning hukmini belgilaydi. So‘nggi yomg‘ir kelganda, hukm o‘liklardan tiriklarga o‘tadi. Oyatda ifodalangan vaqt davrida (Masihning tirilishidan Hosil bayramigacha), arpaning ilk hosilidan bug‘doyning ilk hosiligacha, yomg‘ir tiriklarning hukmi davomida yog‘moqda va yomg‘ir yog‘ar ekan, yomg‘ir orqali ifodalangan xabar bug‘doyni begona o‘tlardan ajratmoqda. Yakshanba qonuni paytida, ya’ni Hosil bayramida, bug‘doy endi begona o‘tlar bilan aralash bo‘lmaydi va ikki hilpiratiladigan nonlardan iborat bug‘doyning ilk hosil nazri ko‘tariladi. 11-sentabrdan Yakshanba qonunigacha bo‘lgan poklanish jarayoni Malaki uchinchi bobda ham ifodalangan bo‘lib, u yerda Ahdning Xabarchisi levilarni poklaydi va tozalaydi, va buni “olov” bilan qiladi. “Olov” Hosil bayramidagi olov tillari bilan ifodalanganidek, xabarning ramzidir. Ko‘rib chiqilayotgan tarixda Hosil bayramining ilk hosili bilan ifodalangan, ikki hilpiratiladigan non bo‘lgan bir yuz qirq to‘rt mingni vujudga keltiradigan bu ikki toifaning ajralishi to‘la pishirilishi kerak edi, chunki ular gunoh timsolini o‘z ichiga olgan yagona nazr edi.

Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.

O‘sha ikki silkitiladigan non xamirturushli edi, xamirturush esa gunohning ramzidir. O‘sha xamirturush Tandirning olovida yo‘q qilindi; bu Ahd Xabarchisining poklovchi olovi bilan ifodalanadi. Ishayo yigirma yettinchi bobda 9/11 da boshlanadigan, u “sharq shamoli kuni” deb ataydigan bir munozarani aniqlab beradi. Mazkur parcha Isroilning gunohlari aynan shu munozara orqali kafforat qilinishini o‘rgatadi. “Munozara” haqiqiy so‘nggi yomg‘ir xabari bilan mavjud bo‘lgan boshqa barcha soxta so‘nggi yomg‘ir xabarlari o‘rtasidadir. Xabar “olov”dir, va “olov” — Ahd Xabarchisi poklash va tozalash uchun qo‘llaydigan narsadir. So‘nggi yomg‘ir xabari ustidagi munozara yakshanba qonuni vaqtida ko‘tariladigan Elliginchi kunning birinchi hosili bo‘lgan bug‘doy nazridan xamirturushni olib tashlaydi. Yuz qirq to‘rt ming kishi Elliginchi kunning birinchi hosili bo‘lgan bug‘doy nazridir; ular Uning qonining oqlanishi va o‘z guvohliklarining muqaddas qilinishi orqali g‘olib chiqadilar, chunki muqaddas qiladigan narsa Kalom bo‘lsa-da, u buni faqat Kalom xabar sifatida yetkazilgandagina amalga oshiradi. Xabarning taqdim etilishi yuz qirq to‘rt ming kishiga yashash imkonini beradi, soxta so‘nggi yomg‘ir xabarining taqdim etilishi esa o‘limni keltirib chiqaradi.

> And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

> Va ular Uni Qo‘zining qoni va o‘z shahodatlarining so‘zi bilan yengdilar; va ular o‘z jonlarini o‘limgacha ham sevmadilar. Vahiy 12:11.

The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.

Bir yuz qirq to‘rt ming kishi Masihning O‘zi yengib o‘tganidek yengib o‘tishda Unga ergashadilar, chunki bashoratli ma’noda ular Masihga ergashadilar.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Bular ayollar bilan bulg‘anmaganlardir; chunki ular bokiralardir. Bular Qo‘zi qayerga borsa, Unga ergashadiganlardir. Bular odamlar orasidan sotib olingan bo‘lib, Xudo va Qo‘zi uchun ilk hosildir. Vahiy 14:4.

Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.

Bu yerda, Vahiy kitobining o‘n to‘rtinchi bob, to‘rtinchi oyatida yuz qirq to‘rt ming kishi “ilk hosil” deb tanitiladi. Ular, shuningdek, “bokiralar” deb ham tanitiladi, va ilhom bizga Matto yigirma beshinchi bobdagi o‘n bokira haqidagi masal Adventist xalqining tajribasini tasvirlashini ma’lum qilgan. Ular nafaqat “bokiralar”, balki “ayollar bilan bulg‘anmagan” hamdirlar, chunki yuz qirq to‘rt mingni vujudga keltirgan sinov va ajratish jarayoni yuz qirq to‘rt ming bilan “barcha” soxta dinlar o‘rtasida farq hosil qildi. “Bular” Qo‘zichoq qayerga bormasin, Uning ortidan boradilar, va ilk hosil nazrlari sifatida ular Masihga Uning o‘limi, dafn etilishi va tirilishida ergashishlari lozim.

In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.

Vahiy kitobining o‘n birinchi bobi, o‘n birinchi oyatida, bayroq sifatida yuksaltirilishi kerak bo‘lgan ikki guvoh avval o‘ldiriladi, so‘ng uch yarim kundan keyin, Masih kabi, ilk hosil nazri sifatida tiriltiriladi. Bo‘lgan va bo‘lib turgan ilk hosil nazri bo‘lmish Masih, Laodikiya tajribasi bilan bankrot bo‘lib qolganlarni qutqarish uchun ahd qoni to‘kilishini o‘z ichiga olgan edi va oladi. Bir oyatda, (to‘rtinchi oyat) bir yuz qirq to‘rt ming bilan bog‘liq bo‘lgan turli bashoratli nur yo‘nalishlarining ushbu qisqacha xulosasi bayon etilgan. Va u Palmoni — ajoyib sanoqchi —ning qo‘li bilan Vahiy 144 da bayon etilgan. Muqaddas Yozuvlarda ikki karra takrorlanish keyingi yomg‘ir tarixini anglatadi, va keyingi yomg‘ir — Tasalli Beruvchi Xudoning xalqi ustiga qachon va qaerda to‘kiladigan bo‘lsa, o‘sha joy va o‘sha zamondir.

> 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. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.

> Tog‘lar uzra xushxabar keltiruvchining, tinchlikni e’lon qiluvchining oyoqlari naqadar go‘zaldir; yaxshilik xushxabarini keltiruvchining, najotni e’lon qiluvchining, Sionga: “Xudoying hukmronlik qilur!” deb aytuvchining oyoqlari naqadar go‘zaldir! Qo‘riqchilaring ovozlarini ko‘tarurlar; ular birgalikda kuylaydilar, chunki Egamiz Sionni qayta tiklaganida, ular buni ko‘zma-ko‘z ko‘rurlar. Ey Quddusning vayron joylari, shodlikka to‘lib jo‘sh uringlar, birgalikda kuylanglar; chunki Egamiz O‘z xalqiga taskin berdi, U Quddusni qutqardi. Egamiz barcha xalqlarning ko‘z o‘ngida O‘zining muqaddas bilagini ochdi; va yer yuzining barcha chekkalari Xudoyimizning najotini ko‘rur. Ketinglar, ketinglar, u yerdan chiqinglar, nopok narsaga tegmanglar; uning o‘rtasidan chiqinglar; Egamizning idishlarini ko‘tarib yuruvchilar, pok bo‘linglar. Ishayo 52:7–11.

Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”

Sion H6726 H6725 bilan aynan bir xil bo‘lib, u “ko‘zga yaqqol tashlanish hissi; yodgorlik yoki yo‘l ko‘rsatuvchi ustun: – belgi, sarlavha, yo‘l belgisi” degan ma’noni anglatadi. Sion bir yuz qirq to‘rt mingning bayrog‘ining ramzidir va ushbu parchada ular allaqachon kechki yomg‘irni qabul qilganlar, chunki ular allaqachon tinchlikning xushxabarini e’lon qilib, taqdim etganlar. Bu haqiqatga xuddi shuningdek xos bo‘lgan narsa shuki, ular “ko‘zdan ko‘zga” ko‘radilar; bu Hosil bayramidagi shogirdlarni ifodalaydi, chunki Hosil bayramidan oldingi o‘n kun birlashish davrini anglatadi. Rabbiy “hath” (“o‘tmish zamon”ni ifodalab) xushxabar keltiruvchilar uchun allaqachon uch narsani amalga oshirgan. U “O‘z xalqiga taskin bergan,” “Quddusni qutqargan” va “barcha xalqlarning ko‘z o‘ngida O‘z muqaddas bilagini ochib ko‘rsatgan.”

He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”

U O‘z xalqiga 9/11 da “tasalli berdi”, shu bilan Malaki kitobining uchinchi bobidagi sinov jarayonining boshlanishini belgiladi; bu jarayon yakshanba qonuni paytida U barcha xalqlarning ko‘zi oldida “O‘zining muqaddas bilagini yalang‘och qilgani” bilan ifodalangan ilk hosil nazrlarining bayrog‘ini ko‘tarishi bilan yakunlanadi. U tasalli beradi, qutqaradi va bir yuz qirq to‘rt mingni yuksaltiradi. 9/11 da U tasalli beradi va poklanish jarayonini boshlaydi; bu jarayonda U O‘z xalqini qutqaradi va so‘ng ularni bayroq sifatida yuksaltiradi, yoki Malaki aytganidek, “Yahudo va Quddusning nazri” “qadimgi kunlardagidek” “ma’qul bo‘ladi.”

> 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. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Va u kumushni eritib poklovchi kabi o‘tiradi; u Levi o‘g‘illarini poklaydi va ularni oltin hamda kumush kabi tozalaydi, toki ular Egamizga solihlik ila nazr keltirsinlar. Shunda Yahudo va Quddusning nazri Egamizga qadimgi kunlardagi kabi, avvalgi yillardagi kabi maqbul bo‘ladi. Malaki 3:3, 4.

We will bring our considerations of “how long” to a conclusion in the next article.

“Qancha vaqt” haqidagi mulohazalarimizni keyingi maqolada yakuniga yetkazamiz.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Uning qo‘lida o‘zining sovurguvchi kuragi bordir; va U o‘z xirmonini butunlay tozalab, bug‘doyini omborga yig‘adi.’ Matto 3:12. Bu poklash paytlaridan biri edi. Haqiqat so‘zlari orqali somon bug‘doydan ajratilayotgan edi. Tanbehni qabul qilish uchun haddan tashqari behuda va o‘zini oqlovchi bo‘lganlari, kamtarlik hayotini qabul qilish uchun esa dunyoni ortiqcha sevganlari sababli, ko‘plar Isodan yuz o‘girdilar. Hozir ham ko‘plar xuddi shunday qilmoqdalar. Bugun jonlar Kafarnahumdagi sinagogada bo‘lgan o‘sha shogirdlar singari sinovdan o‘tmoqda. Haqiqat qalbga yetkazilganda, ular o‘z hayotlari Xudoning irodasiga muvofiq emasligini ko‘radilar. Ular o‘zlarida to‘liq o‘zgarish zarurligini ko‘radilar; ammo ular o‘zidan kechishni talab qiladigan bu ishni zimmasiga olishga tayyor emaslar. Shuning uchun gunohlari fosh etilganda, ular g‘azablanadilar. Ular, xuddi o‘sha shogirdlar Isodan norozi bo‘lib: ‘Bu qattiq so‘z ekan; buni kim tinglay oladi?’ deb g‘o‘ldiragan holda Uni tark etganlari kabi, ranjib ketadilar.” Asrlar Istagi, 392.

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