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# The Revelation of Jesus Christ - Number Three

Iso Masihning Vahiyi - Uchinchi raqam

Unveiling the Prophetic Foundations: A Study of Revelation and the Path of Truth

Payg‘ambarlik asoslarining ochilishi: Vahiy va Haqiqat yo‘lining tadqiqi

Author

Jeff Pippenger

Published

August 21, 2023

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> “So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.

> “Shunday qilib, dalani qidirib, haqiqatning qimmatbaho javohirlarini kovlab topar ekanmiz, yashirin xazinalar ayon bo‘ladi. Kutilmaganda biz yig‘ib olinishi va aziz saqlanishi lozim bo‘lgan qimmatbaho ma’danni topamiz. Va izlanish davom ettirilishi kerak. Hozirgacha topilgan xazinaning juda ko‘p qismi yer yuzasiga yaqin yotgan va osonlik bilan qo‘lga kiritilgan edi. Izlanish to‘g‘ri olib borilganda, sof idrok va qalbni saqlash uchun har bir sa’y-harakat qilinadi. Aql ochiq tutilib, vahiy maydonini muttasil tadqiq etib turganimizda, haqiqatning boy konlarini topamiz.

> “Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .

> “Qadimgi haqiqatlar yangi jihatlarda ochib beriladi, va izlanish jarayonida ko‘zdan qochgan haqiqatlar namoyon bo‘ladi. Qudratli haqiqatlar xatolikning safsatasi ostiga ko‘milib yotgan, ammo ularni tirishqoq izlanuvchi topadi. U haqiqatning qimmatbaho gavharlari xazinasini topib, uni ochganida, bu o‘g‘irlik emas; chunki bu gavharlarni qadrlaydiganlarning barchasi ularga ega bo‘lishi mumkin, va shunda ular ham boshqalarga ochib beradigan xazinaga ega bo‘ladilar. Ulashuvchi kishi o‘zini xazinadan mahrum qilmaydi; chunki u boshqalarni jalb etadigan tarzda taqdim eta olishi uchun uni tekshirar ekan, yangi xazinalarni topadi....”

> “Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.

> “Xalq oldida haqiqatning muallimlari sifatida turuvchilar ulug‘ mavzular bilan shug‘ullanishlari kerak. Ular qimmatli vaqtni arzimas mavzular haqida gapirish bilan band etmasinlar. Ular Kalomni o‘rgansinlar va Kalomni va’z qilsinlar. Kalom ularning qo‘lida o‘tkir, ikki tig‘li qilich kabi bo‘lsin. U o‘tgan haqiqatlarga guvohlik bersin va kelajakda nima bo‘lishini ko‘rsatsin.

> “Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.

> “Bashoratning barcha ulugʻ haqiqatlari ustiga orttirilgan nur porlaydi va ular yangilik hamda yorqinlikda koʻrinadi, chunki Solihlik Quyoshining yorugʻ nurlari butunning hammasini yoritadi.” Manuscript Releases, 1-jild, 37–40.

I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.

Ishonamanki, Vahiy kitobi bo‘ylab oldinga siljishni boshlarkanmiz, avvalgi maqolalar orqali endi yetarli darajada bashoratli tasvirlarni o‘z o‘rniga qo‘ydim va shu tariqa yaxshi bir tayanch nuqtasiga ega bo‘ldik. Agar siz bu maqolalarni internet orqali o‘qiyotgan bo‘lsangiz, maqolalar sana bo‘yicha ketma-ket joylashtirilganini tushunasiz, degan umiddaman. Men maqolalarni kuzatib borayotganlar orasida ulashayotganlarimning aksariyati bilan tanish bo‘lganlar borligini bilaman va ulardan takrorlarga boy bo‘lgani uchun uzr so‘rayman. Men, Future for America qo‘llaydigan tamoyillarga yangi bo‘lgan kishi tushunib olishi va qiziqishi so‘nmay davom etishi uchun, garchi u ko‘pchiligimiz allaqachon biladigan bu tushunchalar bilan yetarli darajada tanish bo‘lmasa ham, biz ko‘rib chiqayotgan haqiqatlar uchun yetarlicha Muqaddas Kitobiy dalillar keltirishga harakat qildim.

There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.

Vahiy kitobida ochib berilgan ayrim juda qudratli haqiqatlar bor ekanki, yaqin vaqtgacha men ularni hech qachon anglamagan edim. Men bu haqiqatlarni ulashishdan oldin ularga tayanch bo‘ladigan bashoratli dalillar asosini qurishga urinishsiz ham ularni shunchaki omma e’tiboriga havola qilishim mumkin edi, ammo bu haqiqatlar shunchalik yangi va shunchalik jiddiyki, men ularni, o‘zim ishonganidek, sinov muddati yopilishidan sal oldin sodir bo‘ladigan Vahiyning muhrdan yechilishi sifatida ifodalangan bu haqiqatlarni joylashtirish uchun qandaydir poydevorsiz ulashishga rozi bo‘lmadim.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Va u menga dedi: “Bu kitobdagi bashoratning so‘zlarini muhrlama, chunki vaqt yaqindir. Nohaq bo‘lgan nohaqligicha qolsin; iflos bo‘lgan iflosligicha qolsin; solih bo‘lgan solihligicha qolsin; muqaddas bo‘lgan esa muqaddasligicha qolsin.” Vahiy 22:10, 11.

Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.

Iso haqiqatni o‘rgatish haqida bir tamoyilni bayon etdi; men ishonamanki, bu tamoyil bu yerda ham tatbiq etiladi. Bu tamoyil Muqaddas Ruhning ishini aniqlab berish doirasida bayon qilingan.

> And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:8–16.

> U kelganida, dunyoni gunoh, solihlik va hukm to‘g‘risida fosh etadi: gunoh to‘g‘risida — chunki ular Menga ishonmaydilar; solihlik to‘g‘risida — chunki Men Otamning oldiga ketaman, va sizlar Meni endi ko‘rmaysizlar; hukm to‘g‘risida esa — chunki bu dunyoning hokimi hukm qilingandir. Sizlarga aytadigan yana ko‘p narsalarim bor, lekin hozir sizlar ularni ko‘tara olmaysizlar. Lekin U, haqiqat Ruhi kelganida, sizlarni barcha haqiqatga boshlab boradi: chunki U O‘zidan gapirmaydi; balki nimani eshitsa, shuni gapiradi; va kelajakdagi narsalarni sizlarga bildiradi. U Meni ulug‘laydi: chunki Mening O‘zimnikidan olib, sizlarga ma’lum qiladi. Yuhanno 16:8–16.

When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.

Masih: “Sizlarga aytadigan yana ko‘p narsalarim bor, lekin hozir ularni ko‘tara olmaysizlar”, deganida, bu mening shunday ishonchimni tasdiqlaydiki, hozir ulashilishi lozim bo‘lgan ko‘p narsa bor, biroq avvalo o‘sha haqiqatlar ustiga quriladigan mantiqiy asos bo‘lishi kerak. Shunday ekan, avvalgi oyatlar Muqaddas Ruhning “olamni gunoh, solihlik va hukm haqida fosh etishi”da ifodalangan uch farishtaning xabarlarini ko‘rsatadi. O‘sha uch xabar oxirgi ogohlantirish xabaridir, shu bois Muqaddas Ruhning ishini belgilab beradigan bu parcha muhim guvohlikdir, chunki u xabarning bosqichma-bosqich anglanishini ta’kidlaydi, hamda bu xabar faqat Muqaddas Ruhning moyiga ega bo‘lganlar tomonidan anglanadi. Yuhanno Vahiy kitobida dunyo oxirida o‘zining Shabbatga sajda qiluvchi Yettinchi kun adventisti ekanini ko‘rsatish orqali aynan shu haqiqatni ifodalaydi.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Men Rabbimiz kunida Ruhda edim va orqamdan karnay sadosidek ulugʻ bir ovozni eshitdim. Vahiy 1:10.

Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.

Dunyoning oxiridagi, Vahiy kitobida muhrdan ochilgan xabarni tushunadigan Yettinchi kun adventistlari buni “Ruhda” bo‘lganlari uchun tushunadilar. Bizga “advent xalqining tajribasini tasvirlaydi” deb aytilgan masal kontekstida, Yuhanno dono bokiradir, chunki unda Ruhning moyi bor. U dunyoning oxiridagi dono bokiralarni ifodalaydi; ular o‘z “orqalaridan” buyuk bir ovozni eshitadilar. Uning “orqasidan kelgan ovoz” keyingi oyatning o‘zidayoq aniqlanganidek Alfa va Omegadir, va bu ovoz unga eski yo‘llarga qaytib, o‘sha yo‘llarda yurishni bildiradi.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.

> Egamiz shunday demoqda: yo‘llarda turinglar, qaranglar va qadimgi so‘qmoqlar haqida so‘ranglar: yaxshi yo‘l qayerda ekanini bilib, unda yuringlar, shunda jonlaringiz uchun orom topasizlar. Ammo ular: “Biz unda yurmaymiz”, — dedilar. Yeremiyo 6:16.

The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.

Yeremiyo tilga olgan “orom” — keyingi yomg‘ir paytida Muqaddas Ruhning yog‘ilishidir. Keyingi oyatda Yeremiyo Adventizmning poydevorlariga (qadimgi yo‘llarga) qaytib, ularda yurishni rad etadigan nodon bokiralar haqida ikkinchi bir tasvirni keltiradi.

> Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

> Men ham sizlarning ustingizga soqchilar qoʻydim va dedim: karnay sadosiga quloq soling. Ammo ular: “Biz quloq solmaymiz”, dedilar. Yeremiyo 6:17.

When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.

Yuhanno orqasidan unga qadimiy yo‘llar yoki Adventizmning poydevorlariga yo‘nalishni berayotgan ovozni eshitganida, u eshitayotgan ovoz karnay sadosidekdir. O‘sha ovoz Xudo Adventizm ustidan qo‘ygan “qo‘riqchilar” orqali yetkaziladi. Ota Miller hukmning ochilishini e’lon qilgan birinchi farishtaning xabari e’lon qilinishi chog‘ida Adventizmning boshida ogohlantiruvchi karnayni chalgan qo‘riqchi edi. Ammo Yuhanno, ayniqsa, hukmning yopilishini e’lon qiluvchi uchinchi farishtaning xabarini targ‘ib qiluvchilarni ifodalaydi. Ular Xudo Millerning xizmati orqali barpo etgan poydevorlarga qaytadiganlarni ifodalaydi.

We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”

Biz yillar davomida qayta-qayta ko‘rsatib keldikki (va buni Habakkukning Jadvallarida topish mumkin), birinchi farishtaning “Xudodan qo‘rqing” degan xabari gunoh uchun aybdor etish uchundir, ikkinchi farishtaning xabari esa solihlik namoyon bo‘ladigan joydir, uchinchisi esa hukmni aniqlab beradi. Bular uch farishtaning uch bosqichi, shuningdek Muqaddas Ruh ishining ham uch bosqichidir. O‘sha uch bosqich, shuningdek, “haqiqat” deb tarjima qilinadigan ibroniycha so‘zni tashkil etuvchi uch ibroniy harfi orqali ham ifodalanadi. Yuhanno o‘n oltinchi bobdagi parchada Iso Muqaddas Ruhning Xudoning xalqini “butun haqiqatga” yo‘llashdagi ishi haqida gapirmoqda, shu bilan birga ularga “kelajakdagi narsalarni” ham ko‘rsatmoqda. Ammo Iso shunday deydi: “Sizlarga aytadigan ko‘p narsalarim bor, lekin hozir bularni ko‘tara olmaysizlar.”

I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.

“haqiqat” deb tarjima qilingan ibroniycha so‘zning ayrim ahamiyatini tushungan bo‘lsangiz kerak, deb umid qilaman. Chunki biz endigina bu ramzni tadqiqotimizga tatbiq eta boshladik. Vahiy kitobining birinchi bobidagi dastlabki uch oyatda Xudo bilan inson o‘rtasidagi aloqa jarayoni aniqlab ko‘rsatiladi. U Vahiy kitobi ilohiyotning uch qirrali tabiatini aniqlab ko‘rsatishidan ham oldin aniqlab ko‘rsatiladi. U Vahiy kitobining oxirgi oyatlarida ikkinchi guvohlikni topadi va shu orqali, “satr ustiga satr”ni qo‘llashga asoslanib, ko‘proq nur hosil qiladi.

Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.

So‘ng, Ibtido 1:1–2:3 ni qo‘shganimizda, biz uchinchi guvohni va Vahiyning boshi hamda oxiridagi oldingi ikki chiziq ustiga qo‘yish uchun yana bir bashoratli chiziqni topamiz.

Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.

So‘ngra Eski Ahddagi kelajak Ilyosni ko‘rsatadigan so‘nggi va’dani qo‘shamiz, va bizda to‘rtta bashoratli yo‘nalish bo‘ladi.

Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.

So‘ng Yangi Ahdning birinchi bobini qo‘shamiz va Alpha hamda Omega tamoyilini barcha chiziqlarga tatbiq etganimizda, Muqaddas Kitobda topiladigan yakuniy xabarni birlashtirish uchun bizda besh chiziq bo‘ladi. Agar biz allaqachon aniqlagan shu besh chiziqni, ushbu tamoyilni to‘liq ravishda o‘sha besh chiziqning barchasiga tatbiq etish orqali yakunlasak, unda biz Mattoning oxiri bilan Yuhannoning oxiri, ko‘rib chiqayotganimiz “birinchi va oxirgi” bo‘lgan barcha besh bashoratli chiziq guvohlik berayotgan ayni bir ma’lumotga guvohlik berishini kutishimiz kerak.

The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.

Ochilayotgan xabar Vahiy kitobida o‘rnatilgan, shuning uchun u boshqa yo‘nalishlar uchun murojaat nuqtasidir; bu, Opa Uaytning bizga “Muqaddas Kitobning barcha kitoblari Vahiyda uchrashadi va nihoyasiga yetadi”, deb bildirganiga muvofiqdir. Vahiy kitobining dastlabki uch oyatidagi xabar Xudo O‘z kalomini Yuhannoga yozib, jamoatlarga yuborishi uchun yetkazishda foydalanadigan jarayonni ko‘rsatadi. Yangi Ahdning birinchi kitobi, avval qayd etilganidek, Iso Masihning nasab-nasabini bayon etadi va u nihoyatda ma’lumotli bir nuqtadan boshlanadi.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.

> Ibrohim o‘g‘li, Dovud o‘g‘li Iso Masihning nasab kitobi. Matto 1:1.

Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?

Iso quibbali yahudiylar bilan to‘g‘ridan-to‘g‘ri munosabatini “Dovudning o‘g‘li” mavzusi bilan ularni jim qoldirib yakunladi; bu mavzu yahudiylar tomonidan faqat boshlanish va yakun haqidagi Muqaddas Kitob tamoyilini anglaganlaridagina tushunilishi mumkin edi. Ular buni anglamadilar, Adventistlarning aksariyati ham anglamaydi. Tarixning takrorlanishi tamoyiliga qarshi bahs yuritishni istagan har kim qadimgi Isroil zamonaviy Isroilning timsoli ekanini tushunmasligini namoyon etadi, va bu tamoyilga ishonishni istamasliklari qadimgi Isroilning oxirida ayni shu tamoyilni tushunishni istamaganlik bilan aynan bir xildir. Iso yahudiylarga bergan so‘nggi topishmog‘ida ularni shunga yo‘naltirib, bu tamoyilni ifoda etdi: Dovudning Rabbisi qanday qilib ayni paytda Dovudning o‘g‘li ham bo‘lishi mumkin?

John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.

Yuhanno birinchi bobda shuni bayon qiladiki, ibtidoda Kalom Xudo bilan edi, Kalom Xudodir va Kalom barcha narsalarni yaratdi. Bu, albatta, biz murojaat qilayotgan boshqa qatorlar bilan uyg‘unlashadi. Va agar biz so‘ng Yuhanno Xushxabaridagi oxirgi so‘zlarni ko‘rib chiqsak, Isoning qanday o‘lishini tasvirlaganini eshitgach, Butrus havoriy Yuhannoga nima bo‘lishini Isodan so‘raganini ko‘ramiz.

> Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.

> Butrus uni ko‘rib, Isoga dedi: Yo Rabbiy, bu odamning holi nima bo‘ladi? Iso unga dedi: Agar Men kelgunimcha uning qolishini istasam, bundan senga nima? Sen Menga ergash. Shundan so‘ng birodarlar orasida bu shogird o‘lmaydi, degan gap tarqaldi. Lekin Iso unga: «U o‘lmaydi», demagan edi; balki: «Agar Men kelgunimcha uning qolishini istasam, bundan senga nima?» degan edi. Ana shu shogird bu narsalar haqida guvohlik berayotgan va bularni yozgan shogirddir; va biz uning guvohligi haq ekanini bilamiz. Isoning qilgan boshqa ko‘p ishlari ham bordir; agar ularning har biri alohida yozilsa edi, menimcha, yoziladigan kitoblarni hatto dunyoning o‘zi ham sig‘dira olmas edi. Omin. Yuhanno 21:21–25.

Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.

Butrus Yuhannoning qanday o‘lishini, hatto Yuhanno o‘ladimi-yo‘qmi, bilishni istadi. Iso buni aytganida, so‘ng Yuhanno yana takrorlaganida, ushbu javob parcha ichida ikki marta takrorlanadi: “Agar Men u [Yuhanno] kelgunimcha qolishini irodamga muvofiq istasam, buning senga nima daxli bor?” Yuhanno Iso Masihning Ikkinchi Kelishigacha yashadi.

You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.

Siz o‘sha “haqiqat”ni faqat tarixning takrorlanishiga, shuningdek takrorlanishi lozim bo‘lgan tarix dunyoning oxirida takrorlanishiga ishonsangizgina ko‘ra yoki eshita olasiz. Dunyoning oxiri — Yuhanno Vahiy kitobini yozgan paytda turgan joydir. Yuhannoning xushxabaridagi so‘nggi kitob boshlanish va yakun haqidagi boshqa yo‘nalishlarga hamohangdir, chunki u Yuhannoni Ikkinchi Kelishgacha olib boradigan voqealar tarixiga joylashtiradi; u yerda Yuhanno, oxirgi ogohlantirish xabarini e’lon qiluvchilarni ifodalab, o‘sha xabarni jamoatlarga yuboradi.

> “In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.

> “Ilk masihiylar kunlarida Masih ikkinchi marta keldi. Uning birinchi kelishi Baytlahmda bo‘ldi, U go‘dak sifatida kelgan edi. Uning ikkinchi kelishi esa Patmos orolida bo‘ldi; u yerda U O‘zini ulug‘vorlikda Vahiy oluvchi Yuhannoga zohir qildi, Yuhanno esa Uni ko‘rganda ‘Uning oyoqlari oldiga o‘likdek yiqildi’. Ammo Masih unga bu manzaraga bardosh berishi uchun quvvat berdi, so‘ngra unga Osiyodagi jamoatlarga yozish uchun xabar berdi; ularning nomlari har bir jamoatning xususiyatlarini ifodalovchidir.”

> “The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.

> “Masih O‘z xizmatkori bo‘lgan payg‘ambarga ochib bergan nur biz uchundir. Uning vahiyida uch farishtaning xabarlari, shuningdek, osmondan buyuk qudrat bilan tushib kelib, o‘z ulug‘vorligi bilan yer yuzini yoritadigan farishtaning tavsifi berilgan. Unda oxirgi kunlarda mavjud bo‘ladigan yovuzlikka qarshi va mahluqning tamg‘asiga qarshi ogohlantirishlar bor. Biz bu xabarni nafaqat o‘qib, tushunishimiz, balki uni ikkilanmas ovoz bilan dunyoga e’lon qilishimiz ham lozim. Yuhannoga ochib berilgan bu narsalarni taqdim etish orqali biz xalqni junbushga keltira olamiz.” Manuscript Releases, 19-jild, 41.

The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?

Yuhanno xushxabarining oxiri, Vahiyning dastlabki uch oyatidagi kabi, Yuhannoni Ikkinchi Kelish tarixida payg‘ambarlik nuqtayi nazaridan joylashtirish orqali aloqa jarayonini aniqlab beradi. Shunday qilib, Isoning birinchi “ikkinchi kelishi”dan (Patmos) Uning so‘nggi “ikkinchi kelishi”ni tasvirlash uchun foydalanadi. Bu biz ko‘rib chiqayotgan boshqa yo‘nalishlar bilan mukammal darajada bog‘lanadi, chunki u Yuhannoni dunyoning oxirida, Iso Masihning Vahiyini qabul qiladigan Patmosda tasvirlaydi. Matto kitobining oxiri haqida-chi?

> Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.

> So‘ng o‘n bir shogird Jalilaga, Iso ularga belgilagan toqqa bordilar. Ular Uni ko‘rganlarida, Unga sajda qildilar; ammo ba’zilari shubhalandilar. Iso kelib, ularga shunday dedi: Osmonda ham, yerda ham butun hokimiyat Menga berilgandir. Shuning uchun borib, barcha xalqlarni shogird qilinglar, ularni Ota, O‘g‘il va Muqaddas Ruh nomi bilan suvga cho‘mdiringlar. Men sizlarga amr etgan hamma narsaga amal qilishni ularga o‘rgatinglar. Va mana, Men har doim, dunyoning oxirigacha sizlar bilan birgaman. Omin. Matto 28:16–20.

In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.

Mazkur parchada barcha hokimiyat Isoga berilgan, va bu, albatta, Uning yaratuvchilik qudrati bo‘lur edi. So‘ngra U Ibtido birinchi bobda suvlar uzra harakatlangan Muqaddas Ruhning hamda Xudoning taxti oldida turgan yetti ruhning qatorida, Ota, O‘g‘il va shuningdek Muqaddas Ruh nomi bilan suvga cho‘mdirish haqida amr beradi. Ushbu parcha masihiylar samoviy uchlikning uch shaxsini o‘zaro farqli uch mavjudot sifatida tan olishlari lozimligini ko‘rsatadi. Mattoning oxiri, qolgan olti parcha qilgani kabi, bu satrlarga qo‘shimcha qiladi.

> “Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.

> “Masih suvga cho‘mishni O‘zining ruhiy Shohligiga kirishning belgisi qilib belgilagan. U buni Ota, O‘g‘il va Muqaddas Ruhning hokimiyati ostida deb e’tirof etilishni istaganlarning barchasi rioya etishi shart bo‘lgan qat’iy shart qilib qo‘ygan. Inson jamoatda makon topishidan, Xudoning ruhiy Shohligi ostonasidan hatlab o‘tishidan oldin, ilohiy ismning muhri — «Egamiz — bizning solihligimiz»ni qabul qilishi lozim. Yeremiyo 23:6.”

> “Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.

> “Cho‘qinish dunyodan eng tantanavor voz kechishdir. Ota, O‘g‘il va Muqaddas Ruhning uch karra nomi bilan cho‘qintirilganlar, masihiy hayotlariga endigina qadam qo‘yar ekanlar, omma oldida shuni e’lon qiladilarki, ular shaytonga xizmat qilishni tark etganlar va samoviy Shohning farzandlari, shohona oilaning a’zolari bo‘lganlar. Ular: ‘Ularning orasidan chiqinglar va alohida bo‘linglar, ... harom narsaga tegmanglar’, degan amrga itoat qilganlar. Va ularga nisbatan mana bu va’da bajo bo‘ladi: ‘Men sizlarni qabul qilaman va sizlarga Ota bo‘laman, sizlar esa Mening o‘g‘illarim va qizlarim bo‘lasizlar, deydi Qodir Tangri Rabbiy.’ 2 Korinfliklarga 6:17, 18.”

> “As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.

> “Masihiylar suvga cho‘mishning tantanali marosimiga bo‘ysunganlarida, U ularning O‘ziga sodiq bo‘lish uchun qilgan ahdini qayd etadi. Bu ahd ularning sadoqat qasamyodidir. Ular Ota, O‘g‘il va Muqaddas Ruh nomi bilan suvga cho‘mdiriladilar. Shu tariqa ular osmonning uch buyuk qudrati bilan birlashadilar. Ular dunyodan voz kechishga va Xudoning Shohligi qonunlariga rioya etishga o‘zlarini bag‘ishlaydilar. Shundan buyon ular hayotning yangiligida yurishlari kerak. Endi ular insoniy an’analarga ergashmasliklari lozim. Endi ular nopok usullarga ergashmasliklari lozim. Ular osmon Shohligining farmonlariga itoat etishlari kerak. Ular Xudoning ulug‘vorligini izlashlari kerak. Agar ular o‘z ahdlariga sodiq qolsalar, ularga barcha solihlikni bajo keltirishga imkon beradigan inoyat va qudrat ato etiladi. ‘Uni qabul qilganlarning barchasiga esa, Uning nomiga imon keltirganlarga, Xudoning farzandlari bo‘lish huquqini berdi.’” Evangelism, 307.

Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.

Iso O‘z Kalomida ibtidoni intihoga qiyos qilib ko‘rsatadi, chunki U Kalomdir, va U Alfa hamda Omegasidir.

Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?

Ushbu yetti qatorni birlashtirish, Xudo bilan inson o‘rtasidagi aloqa jarayonining nihoyatda batafsil manzarasini barpo etadi; shu bilan birga, boshqa “qatorlar” guvohlari tomonidan bayon etilib, mustahkamlangan yana ko‘plab hal qiluvchi va muhim haqiqatlar ham mavjud. Alfa va Omegani ifodalovchi bashoratning yetti “qatori”. Ammo Malaki kitobi haqida nima deymiz?

Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.

Malakiyning kitobi Adventizm ichidagi sadoqatsiz ruhoniylarga qarshi qattiq fosh etuvchi tanbehdur. U dunyo oxirida Adventizm ichida mavjud bo‘lgan sajda qiluvchilarning ikki toifasi aniqlanishi bilan boshlanadi.

> The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.

> Rabbiyning Isroilga Malaxiy orqali yuborgan kalomi yukidir. Men sizlarni sevdim, deydi Rabbiy. Lekin sizlar: “Bizni nimada sevding?” deysizlar. Esov Yoqubning akasi emasmi? deydi Rabbiy. Shunga qaramay, Men Yoqubni sevdim. Malaxiy 1:1, 2.

Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.

Malaki bizga yana shuni ma’lum qiladiki, dunyo oxiridagi ikki toifa sajda qiluvchilar — ikki toifa ruhoniylardir.

> And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

> Endi esa, ey ruhoniylar, bu amr sizlar uchundir. Agar quloq solmasangiz va Mening nomimga ulug‘vorlik berishni ko‘nglingizga jo qilmasangiz, deydi Sarvari Olam, Men sizlarning ustingizga la’nat yuboraman va barakalaringizni la’natlayman; ha, Men ularni allaqachon la’natlaganman, chunki sizlar buni ko‘nglingizga jo qilmaysizlar. Malaki 2:1, 2.

The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”

Malakining boshlanish qismi Laodikiya va Filadelfiya xabarini ikki toifa ruhoniylar orqali timsol qilmoqda. Ruhoniylarga “eshitinglar”, deb amr qilinadi. Yuhanno eshitadigan ruhoniylarni ifodalaydi, ruhoniy esa Xudoning ahd bo‘yicha tanlangan xalqini ifodalaydi. Ular allaqachon la’natlangan va agar “eshitmasalar” hamda buni “ko‘ngillariga jo qilmasalar” yoki “jo qilmoqchi bo‘lmasalar”, yana la’natlanadilar.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.

> Sizlar ham tirik toshlar singari ruhiy uy bo‘lib bunyod etilmoqdasizlar, muqaddas ruhoniylik bo‘lib, Iso Masih orqali Xudoga maqbul bo‘ladigan ruhiy qurbonliklar keltirish uchun. Shuning uchun ham Muqaddas Yozuvda shunday yozilgandir: “Mana, Men Sionda tanlangan, qimmatbaho bosh burchak toshini qo‘yyapman; Unga ishongan kishi aslo sharmanda bo‘lmaydi.” Demak, sizlar — imon keltirganlar uchun U qimmatbahodir; ammo itoatsizlar uchun esa, “binokorlar rad etgan toshning o‘zi burchakning boshi bo‘ldi”, va “qoqinish toshi hamda vasvasa qoyasi”dir; ular Kalomga itoatsizlik qilib qoqiladilar; ular shunga ham tayinlangan edilar. Ammo sizlar tanlangan avlod, shohona ruhoniylik, muqaddas xalq, Xudoning xos xalqisizlar; toki sizlarni zulmatdan O‘zining ajoyib nuriga da’vat etgan Zotning fazilatlarini e’lon qilgaysizlar. Sizlar ilgari xalq emas edingizlar, endi esa Xudoning xalqisizlar; ilgari rahm-shafqat topmagan edingizlar, endi esa rahm-shafqat topgansizlar. 1 Butrus 2:5–10.

The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.

Ruhoniylar — ma’badning poydevoridagi “burchak toshi” orqali sinaladigan Xudoning tanlangan xalqidir. Burchak toshi — poydevorning boshqa barcha toshlari unga moslab tekislanadigan toshdir; shu bilan birga, u butun ma’badning og‘irligini ko‘tarib turadigan toshdir. Millerning burchak toshi Levilar kitobining yigirma oltinchi bobidagi “yetti marta” edi. Burchak toshi, ya’ni quruvchilar rad etgan tosh, ma’badning qurilishi haqidagi haqiqiy voqeadir; bu voqea Bashorat Ruhi yozuvlarida juda aniq bayon qilingan. Avval rad etilgan birinchi tosh haqidagi bir jihat shuki, u rad etilgach chetga surib qo‘yilgan edi, va o‘sha paytdan boshlab ma’bad quruvchilari o‘zlarining ish maydonida chetga qo‘yib qo‘yilgan burchak toshiga muntazam ravishda qoqilib ketar edilar. U qoqinish toshi edi.

In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.

Malakiyoda Xudo yovuz ruhoniylarga, ya’ni nodon Laodikiya bokiralariga ham ma’lum qiladiki, U ularni la’natlamoqchi va allaqachon la’natlagandir. U ularni la’natlaydi, chunki ular Ilyos xabarini “eshitmaydilar” va uni yuraklariga “qo‘ymaydilar”. Ilyos xabari ota-bobolarning yuraklarini farzandlarga, farzandlarning yuraklarini esa ota-bobolarga qaratadi. Ularning yuraklarining burilishi ota-bobolar va farzandlar haqidagi Ilyos xabarini eshitishni anglatadi, bu esa birinchi va oxirgi tamoyilidir. Birinchi va oxirgi haqidagi xabarni eshitishning o‘zi yetarli emas, u yurakka qo‘yilishi lozim. Ilyos xabarini qabul qilish uni yuragingga qo‘yish demakdir. Agar biror ruhoniy bu tamoyilni eshitmasa, u la’natlanadi.

They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.

Ular 1863-yilda Miller kashf etgan eng birinchi asosiy haqiqatni rad etish jarayonini boshlaganlarida la’natni o‘z boshlariga keltirdilar va o‘sha kundan to bugungi kungacha bu rad etishni davom ettirishdan boshqa hech narsa qilmadilar. Biroq, taraqqiy etuvchi la’nat 1863-yilda boshlangan bo‘lsa-da, (chunki ular allaqachon la’natlangan), kelasi zamonda ifodalangan la’nat Yakshanba qonuni paytida ular Rabbiy og‘zidan tupurib tashlanganlarida sodir bo‘ladi. Malakiyoning boshi oxirini tasvirlaydi, chunki oxir dono va nodon ruhoniylarga berilgan oxirgi ogohlantirishni ifodalaydi. Malakiyodagi dono va nodon Esov va Yoqub sifatida ifodalanadi. Katta aka birinchi tug‘ilganlik huquqi orqali ahdni ifodalab, yoshroq uka bilan qarama-qarshi qo‘yiladi. Katta birinchi bo‘lib, kichigi esa oxirgi bo‘ladi.

In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.

Malakiyoda Esov ham, Yoqub ham Laodikiyalik Adventistlardir, ammo keyingisi oxir-oqibat Rabbiyoning “ovoz”ini eshitdi, tavba qildi va uning nomi Isroilga o‘zgartirildi. Kattasi, birinchisi esa eshitmadi. Yoqub tush ko‘rgan kechada va Masihni ifodalovchi narvon ustida farishtalarning ko‘tarilib-tushayotganini ko‘rganida Rabbiyoning ovozini eshitdi. Yoqub, Yuhanno va Yoqubning farishtalar ko‘tarilib-tushayotgan narvon haqidagi tushi orqali tasvirlanganidek, Vahiy kitobining birinchi bobidagi dastlabki uch oyatni boshdan kechirganlarida Laodikiyaliklardan Filadelfiyaliklarga aylantiriladigan, dunyoning oxiridagi Laodikiyalik Adventistlarni ifodalaydi. O‘sha tajriba Yoqubning Isroilga, ya’ni Filadelfiyalikka aylanishi boshlanishini belgilaydi. Yoqubning aylanish hikoyasining yakuni uning Penielda Masih bilan olishgan paytidir. Shunday qilib, Yoqubning to‘ng‘ichlik huquqi haqidagi hikoyasi Vahiy kitobining birinchi bobidagi dastlabki uch oyatda, yakuniy ogohlantirish xabari muhrdan ochilayotgan paytda boshlanadi va u yetti oxirgi balo davrida, musibat zamonida yakunlanadi.

All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.

Boshlanishlar va yakunlarning barcha to‘rt to‘plami ham, “satr ustiga satr”, Iso Masihning Vahiy kitobi xabariga guvohlik beradi. Masala shundaki, nodon ruhoniylar eshitadilarmi yoki eshitmaydilarmi.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Ushbu bashoratning so‘zlarini o‘qiydigan va uni eshitib, unda yozilgan narsalarga rioya qiladiganlar baxtlidir; chunki vaqt yaqindir. Vahiy 1:3.

The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.

Jamoatlarga Ruh nima deyayotganini eshitadigan dono ruhoniylar Ilyosning xabarini eshitadilar. Miller Ilyos edi, ba’zilari eshitdi, ammo boshqalari rad etdi.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> “Minglab odamlar Uilyam Miller va’z qilgan haqiqatni qabul qilishga yo‘naltirildi, va Xudoning xizmatkorlari Ilyosning ruhi va qudrati bilan bu xabarni e’lon qilish uchun ko‘tarildilar. Isoning muqaddam xabarchisi bo‘lgan Yuhanno singari, bu tantanavor xabarni va’z qilganlar boltaning daraxt ildiziga qo‘yilishini va odamlarni tavbaga munosib mevalar keltirishga da’vat etishni o‘z burchlari deb bildilar. Ularning guvohligi jamoatlarni uyg‘otish va ularga kuchli ta’sir ko‘rsatish, hamda ularning haqiqiy xususiyatini namoyon etish uchun mo‘ljallangan edi. Va kelajak g‘azabidan qochish haqidagi bu tantanavor ogohlantirish jaranglaganida, jamoatlarga qo‘shilgan ko‘plab kishilar shifo beruvchi xabarni qabul qildilar; ular o‘z orqaga qaytishlarini ko‘rdilar va tavbaning achchiq ko‘z yoshlari hamda qalbning chuqur iztirobi bilan Xudo oldida o‘zlarini kamtar qildilar. Va Xudoning Ruhi ular ustiga tushganida, ular: ‘Xudodan qo‘rqinglar va Unga ulug‘vorlik beringlar; chunki Uning hukm soati keldi’, degan hayqiriqni jaranglatishga yordam berdilar.” Early Writings, 233.

Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.

Miller Ilyos va Yahyo Cho‘mdiruvchi orqali timsollangan edi, chunki Yahyo Cho‘mdiruvchi Masihning birinchi kelishi uchun yo‘l tayyorlagan bo‘lsa, Miller 1844-yil 22-oktabr kuni Masihning samoviy muqaddasxonaning Eng Muqaddas joyiga kirib kelishi uchun yo‘l tayyorladi. Malaki Yahyo va Millarning ishini to‘g‘ridan-to‘g‘ri aynanlashtiradi.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But 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. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.

> Mana, Men O‘z xabarchimni yuboraman, va u Mening oldimda yo‘lni hozirlaydi; va sizlar izlayotgan Egamiz to‘satdan O‘z ma’badiga keladi, ya’ni sizlar zavqlanadigan ahd Xabarchisi; mana, U keladi, deydi Sarvari Olam. Lekin Uning kelish kuniga kim bardosh bera oladi? va U zohir bo‘lganda kim tik tura oladi? Chunki U erituvchining oloviga o‘xshaydi, va kir yuvuvchilarning ishqoriga o‘xshaydi; Va U kumushni eritib poklovchi kabi o‘tiradi; U Levi o‘g‘illarini poklaydi, ularni oltin va kumush kabi tozalaydi, toki ular Egamizga solihlik ila nazr keltirsinlar. Shunda Yahudo va Quddusning nazri Egamizga qadimgi kunlardagidek, avvalgi yillardagidek maqbul bo‘ladi. Va Men hukm uchun sizlarga yaqinlashaman; va sehrgarlarga, zinokorlarga, yolg‘on qasam ichuvchilarga, mardikorning haqini ushlab qoluvchilarga, bevaga va yetimga zulm qiluvchilarga, musofirni o‘z haq-huquqidan mahrum etuvchilarga va Mendan qo‘rqmaydiganlarga qarshi tezkor guvoh bo‘laman, deydi Sarvari Olam. Chunki Men Egamman, O‘zgarmasman; shu sababli sizlar, Yoqub o‘g‘illari, halok bo‘lib ketmagansizlar. Malaki 3:1–6.

As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.

O‘z tarixining “qo‘riqchisi” sifatida Millarning xizmati ma’badning poydevorlarini ko‘tarishni ifodalardi. Uning boshidagi ishi ma’badning tamomlanishini ifodalovchi bir ishga ibrat bo‘lmog‘i lozim. O‘sha yakuniy ish karnayga aniq bir sado beradigan yana bir qo‘riqchini talab qiladi. Miller va birinchi farishtaning xabari hukmning ochilishini e’lon qildi, va Miller oxirgi Adventizm davrida timsol qiladigan qo‘riqchi hukmning yopilishini e’lon qiladi.

In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.

Malakida Rabbiy “sehrgarlar, zino qiluvchilar, yolg‘on qasam ichuvchilar, mardikorning haqini ushlab qoluvchilar, beva bilan yetimga zulm qiluvchilar, musofirni o‘z huquqidan mahrum etuvchilar va Mendan qo‘rqmaydiganlar”ga qarshi hukm chiqarishini va’da qiladi. Bu yerda ta’riflanayotganlar — “Sarvari Olam”dan “qo‘rqmaydiganlar”dir. Uilyam Miller odamlarni “Xudodan qo‘rqishga” da’vat etuvchi birinchi farishtaning xabarchisidir. Poydevorlarni rad etish — Xudodan qo‘rqishni rad etishdir.

> For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. 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. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and 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. Malachi 4:1–6.

> Chunki, mana, tandirday yonadigan kun kelmoqda; va barcha mag‘rurlar, ha, yovuzlik qiluvchi barcha kimsalar somondek bo‘ladi; va kelayotgan o‘sha kun ularni kuydirib yuboradi, deydi lashkarlar Egasi bo‘lgan Rabbiy, shundayki, ularda na ildiz, na shox qoldiradi. Ammo Mening ismimdan qo‘rqadigan sizlar uchun solihlik Quyoshi o‘z qanotlarida shifo bilan porlab chiqadi; va sizlar tashqariga chiqib, boqilgan buzoqlardek o‘sib-unasizlar. Va sizlar fosiqlarni oyoq osti qilasizlar; chunki Men buni qiladigan kunda ular oyoqlaringiz tagidagi tovonlaringiz ostida kul bo‘ladilar, deydi lashkarlar Egasi bo‘lgan Rabbiy. Qulim Musoning qonunini eslanglar; Men Xorevda butun Isroil uchun unga farmonlar va hukmlar bilan amr qilgan edim. Mana, Rabbiyning ulug‘ va dahshatli kuni kelishidan oldin Men sizlarga Ilyos payg‘ambarni yuboraman. Va u ota-onalarning yuragini bolalarga, bolalarning yuragini esa ota-onalariga qaratadi, toki Men kelib, yerni la’nat bilan urmayin. Malaki 4:1–6.

- The beginning of the Bible (Genesis) and the end of the Bible (Revelation).

  Muqaddas Kitobning boshlanishi (Ibtido) va Muqaddas Kitobning oxiri (Vahiy).

- The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).

  Eski Ahdning boshlanishi (Ibtido) va Eski Ahdning oxiri (Malaki).

- The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).

  Yangi Ahdning boshi (Matto) va Yangi Ahdning oxiri (yana Vahiy).

- The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).

  Yuhannoning guvohligining boshlanishi (Yuhanno xushxabari) va Yuhannoning guvohligining oxiri (yana, Vahiy kitobi).

- The beginning of Malachi and the end of Malachi.

  Malakiyoning boshlanishi va Malakiyoning oxiri.

- The beginning of Matthew’s gospel and the end of Matthew’s gospel.

  Matto Injilining boshlanishi va Matto Injilining yakuni.

- The beginning of John’s gospel and the end of John’s gospel.

  Yuhanno Injilining boshlanishi va Yuhanno Injilining yakuni.

- The beginning of the four gospels and the end of the four gospels.

  To‘rt Injilning boshlanishi va to‘rt Injilning oxiri.

When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?

Bir necha bor tilga olingan bashoratli boshlanishlar yoki yakunlarni olib tashlaganimizda, bu Vahiyning dastlabki uch oyati ustiga birlashtirilib qo‘yilishi kerak bo‘lgan sakkizta bashoratli yo‘nalishga teng bo‘ladi. Ibtidoning oxiri haqida-chi?

Genesis chapter fifty ends with the death of Joseph.

Ibtido kitobining elliginchi bobi Yusufning vafoti bilan yakunlanadi.

> So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.

> Shunday qilib, Yusuf yuz o‘n yoshida vafot etdi; uni balsamlab, Misrda tobutga soldilar. Ibtido 50:26.

Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.

Qirq sakkizinchi bob Yoqubning o‘limini belgilaydi. Qirq sakkizinchi bobda avval Yoqubning o‘limi tilga olinib, elliginchi bobning yakunlovchi oyatlarida Yusufning o‘limi bilan tugallanishi Ibtidoning so‘nggi uch bobiga, Ibtido kitobining yakuni sifatida, Alfa va Omeganning muhrini qo‘yadi.

Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.

Bu ikki o‘lim Isroilning Misrdagi asirligining boshlanishi va tugashining ramzlari sifatida qo‘llanadi. Boshida Yoqubning jasadi ota-bobolari yoniga dafn etish uchun qaytarib olib boriladi, Muso esa Misrdan chiqib kelganda, Yusufning jasadini ota-bobolarining dafn joyiga dafn etish uchun olib chiqadi.

> And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.

> Muso Yusufning suyaklarini o‘zi bilan oldi; chunki Yusuf Isroil o‘g‘illaridan qattiq qasam oldirib: “Xudo albatta sizni yo‘qlab keladi; sizlar mening suyaklarimni bu yerdan o‘zingiz bilan olib chiqinglar”, degan edi. Chiqish 13:19.

The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.

Ibtidoning yakuni so‘nggi uch bobdan iborat. Qirq sakkizinchi bobda Yoqub (Isroil) o‘zining o‘n ikki o‘g‘liga barakalar e’lon qiladi; ular tekshiruv hukmining “oxirgi kunlarida” o‘sha o‘n ikki qabila bilan yuz beradigan voqealarning bashoratlari ekani bevosita ko‘rsatilgan.

> And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.

> Yoqub o‘g‘illarini chaqirib, dedi: “Yig‘ilinglar, toki oxirgi kunlarda boshingizga keladigan narsalarni sizlarga aytib beray. Yig‘ilinglar va eshitinglar, ey Yoqubning o‘g‘illari; otangiz Isroilga quloq tutinglar.” Ibtido 49:1, 2.

In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.

Tergov hukmining “oxirgi kunlari”da Egamiz Vahiy kitobida yuz qirq to‘rt ming sifatida tasvirlangan o‘zining o‘n ikki o‘g‘lini to‘plashni va’da qiladi. Bular — Yuhanno Vahiy kitobida tasvirlaganlardir. Ular Yoqubdan chiqqan da’vat bilan, o‘zlarining boshlang‘ich tarixidan kelgan, ularga “eshitinglar” va “quloq solinglar” deb aytiladigan da’vat bilan to‘planadilar. Oxirgi kunlarda Yoqub o‘g‘illari bilan timsollanganlar bir xabarni “eshitadilar” va “quloq soladilar”, yoxud Yuhanno aytganidek, unda yozilgan narsalarni “saqlaydilar”. Bu otadan bolalarga bo‘lgan bir da’vatdir; bu Ilyos xabaridir. Da’vat etilganlar “Yoqubning o‘g‘li[‘lari]” deb ataladilar va, shuningdek, o‘z otalari Isroilga ham “quloq solishlari” kerak.

Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.

Malakiyodagi Esov va Yoqub dono va nodon bokiralarni ifodalaydi. Chaqiriq ularning otasi Yoqubdan va ularning otasi Isroildandir; bu esa shuni ko‘rsatadiki, oxirgi chaqiriq berilganda, har bir kishi Laodikiyadagi Adventistdir va tanlov o‘z qo‘llariga topshiriladi: aldovchi Yoqubning o‘g‘li bo‘lishmi yoki g‘olib Isroilning o‘g‘li bo‘lishmi. Ularga tanlov qilish imkonini beradigan narsa xabardagi ijodiy quvvatdir. Agar xabar o‘qilsa, eshitilsa va saqlansa, unda hamma narsani mavjudlikka keltirgan ayni bir xil ijodiy quvvat orqali ular Isroilning o‘g‘liga aylantiriladilar. Eshitishni rad etish esa aldovchi Yoqubning tajribasini saqlab qolishdir.

The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.

Yoqubning yig‘ilish chaqirig‘i, ya’ni Vahiy kitobida muhrdan yechilgan xabarning yig‘ilish chaqirig‘i ham, tushunilishi lozim bo‘lgan muhim bir ramzdir. Levilar kitobining yigirma oltinchi bobidagi “yetti marta” shuni ta’lim beradiki, bundan avval tarqalish bo‘lmaguncha, yig‘ilish ham bo‘lmaydi. Yuz qirq to‘rt ming — chaqiruvdan oldin tarqatib yuborilganlardir. Bu haqiqat Muqaddas Kitobda qayta-qayta ko‘rsatib beriladi.

> Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.

> Ey xalqlar, Egamizning kalomini eshitinglar, uni uzoqdagi orollarda e’lon qilinglar va shunday denglar: Isroilni tarqatib yuborgan Zot uni yana yig‘adi va cho‘pon o‘z suruvini asragandek uni asraydi. Yeremiyo 31:10.

The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.

Bir yuz qirq to‘rt ming kishi bilan yangilanadigan ahd Xudo O‘z qonunini qalblarimizga yozishini va’da qiladi. Ammo Rabbimiz bu yaratuvchi amalni ular uchun bajo keltiradiganlar bundan oldin tarqatib yuborilgan bo‘lganlar.

> Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.

> Yana Egamizning kalomi menga kelib dedi: “Ey inson o‘g‘li, sening birodarlaring, ha, sening birodarlaring, qarindosh-urug‘laring odamlari va butun Isroil xonadoni batamom — Quddus aholisi ularga: ‘Egamizdan uzoqlashinglar; bu yurt bizga mulk qilib berilgandir’, — deb aytgan o‘shalardir. Shuning uchun ayt: Egamiz Rabbiy shunday demoqda: Men ularni xalqlar orasiga uzoqqa haydab yuborgan bo‘lsam-da, ularni mamlakatlar orasiga tarqatib yuborgan bo‘lsam-da, baribir ular borib tushadigan mamlakatlarda Men ular uchun kichik bir muqaddas maskan bo‘laman. Shuning uchun ayt: Egamiz Rabbiy shunday demoqda: Men sizlarni xalqlar orasidan yig‘ib olaman, tarqalib ketgan mamlakatlaringizdan jamlayman va sizlarga Isroil yurtini beraman. Ular u yerga boradilar va o‘sha yerning barcha jirkanch narsalarini hamda barcha makruh ishlarini undan olib tashlaydilar. Men ularga bir yurak beraman va ichingizga yangi ruh solaman; ularning badanidan tosh yurakni olib tashlab, ularga et yurak beraman.” Hizqiyol 11:14–19.

More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.

Yuz qirq to‘rt mingning “tarqatib yuborilish” bilan bog‘liq holda jamlanishi haqida yana ko‘proq aytilishi lozim, ammo avvalo biz ko‘rib chiqayotgan ushbu to‘qqizta havoladagi Alfa va Omegoning imzosi haqidagi mulohazalarni bir joyga to‘plashimiz kerak.

Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.

Ibtidoning oxirgi uch bobida ikki toifa tasvirlangan. Biri isyonkorlar toifasi, ikkinchisi esa donolar toifasi. Har ikki toifa ham: “Mana yo‘l, shu yo‘ldan yuringlar”, degan ovozni eshitadi, ammo bir toifa karnay ovoziga quloq solishdan va qadimiy yo‘llarda yurishdan bosh tortdi. Ibtidoning qirq sakkizinchi bobidan elliginchi bobigacha bo‘lgan qismdagi isyonkorlar toifasi o‘n uchinchi qabila orqali ifodalangan.

At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.

Qadimgi Isroilning boshida o‘n uchta qabila bor edi va zamonaviy Isroilning boshida o‘n uchta shogird bor edi. Boshqa o‘n ikki shogirddan ajralib turadigan o‘sha bir shogird (xuddi Efrayim boshqa qabilalardan ajralib turgani kabi) har ikkisi ham isyonning ramzidir. Opa Uayt Yahudoni to‘g‘ridan-to‘g‘ri nodon bokira deb ataydi.

> “There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.

> “Bug‘doy orasida begona o‘tlar bo‘lgan va doimo bo‘ladi; dono bokiralar bilan birga nodon bokiralar, idishlarida moyi yo‘q holda chiroqlarini ko‘targanlar ham bo‘ladi. Masih yer yuzida barpo etgan jamoatda ochko‘z Yahudo bor edi, va jamoat tarixining har bir bosqichida ham Yahudolar bo‘ladi.” Signs of the Times, 1879-yil 23-oktabr.

Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.

Yahudo Ishqariyot ahmoq bokira edi; u begona o‘t edi va agar ahmoq bokira bo‘lgan bo‘lsa, demak, ayni paytda Laodikeyalik ham edi.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Ahmoq bokira qizlar timsolida ifodalangan Jamoatning holati, shuningdek, Laodikiya holati sifatida ham zikr etilgan.” Review and Herald, 1890-yil 19-avgust.

Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.

Yusufning ikki o‘g‘li Ibtidoning qirq sakkizinchi bobida Yoqubdan duo oldi va o‘sha vaqtdan boshlab ular “yarim qabilalar” deb atala boshlandi. Yarim qabila bo‘lsin yoki bo‘lmasin, ular baribir qabila edilar. Yahudo Ishqariyotning o‘rniga Mattiyo tayinlandi, toki ilgari Yahudo Ishqariyot egallab turgan o‘n ikkinchi o‘rinni to‘ldirsin. Yahudo shogird edi va shu ma’noda — qadimgi Isroilning oxirida o‘n uchta shogird bo‘lgan, xuddi boshida o‘n uchta qabila bo‘lgani kabi.

Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.

Yusufning o‘g‘li Efrayim (o‘n uchinchi qabila) shimoldagi o‘nta qabila Yarovamni qo‘llab-quvvatlash uchun birlashib, shohlikni shimoldagi o‘nta qabila va janubdagi ikkita qabilaga bo‘lib yuborganida, isyonning timsoliga aylandi. Nega men Yusufning o‘g‘li Efrayimni uning akasi Manashsadan ko‘ra isyonning timsoli deb bilaman? Efrayim bilan bog‘liq isyon Yoqub o‘zining o‘n ikki o‘g‘liga baraka berishidan oldin, qirq sakkizinchi bobda boshlanadi. Qirq sakkizinchi bobda Yoqub avval Yusufning ikki o‘g‘liga baraka beradi. Manashsha to‘ng‘ich bo‘lgani uchun, Yusuf o‘g‘illariga beriladigan birinchi baraka Manashshaga tushishini kutadi, va Yoqub Efrayimni tanlaganida, Yusuf bunga qarshi chiqadi.

The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.

Efrayimning Xudoning tanlangan xalqining vakili sifatidagi boshlanishi isyon haqidagi bir guvohlikka egadir, Efrayimning oxiri esa Levilar yigirma oltinchi bobidagi miloddan avvalgi 723-yildan 1798-yilgacha cho‘zilgan “yetti marta”lik tarqatilishdir. Miloddan avvalgi 723-yilda shimoliy o‘n qabila, Efrayim shohligi (Isroil deb ham ataladi), Muqaddas Kitob bashoratidagi bir shohlik sifatida o‘limli yara oldi. O‘sha o‘limli yara 1798-yilda papa hokimiyati va uning shohligi o‘limli yara olishi bilan yakunlangan vaqt bashoratini boshlab berdi. 1798-yildagi papa hokimiyatining o‘limli yarasi Doniyor o‘n birinchi bob qirq beshinchi oyatda shimol shohi “o‘z nihoyasiga yetib keladi va unga yordam beruvchi bo‘lmaydi” degan paytdagi Bobilning so‘nggi qulashining timsolidir. Oxirgi kunlardagi Bobilning isyoni va qulashi 1798-yildagi papa hokimiyatining isyoni va qulashi orqali timsollangan edi; bu esa, o‘z navbatida, miloddan avvalgi 723-yildagi Efrayim (Isroil) shohligining isyoni va qulashi orqali timsollangan bo‘lib, bu holat Ibtidoning oxirida ko‘rsatilganidek, Yusufning otasining bashoratli ilhomiga qarshi isyoni orqali timsollangan edi.

The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.

Efrayim timsoli bo‘lgan isyon uning otasining (Yusufning) o‘z otasi (Yoqub)ga qarshi isyoni bilan boshlangan. U oxir-oqibat shimoldagi o‘n qabilaning isyoniga olib boradi; bu esa Levilar kitobining yigirma oltinchi bobida “yetti marta” sifatida “ifodalangan sochilish”ga olib keladi. Shimoliy shohlikning tarqalib ketgan davri ikki davrga bo‘linadi. Ulardan biri 538-yilda yakunlanadi, keyingi davr esa 1798-yilda nihoyasiga yetadi, va bularning barchasi Vahiy kitobida sinov muddati yopilishidan sal oldin muhridan yechiladigan xabarga ishora qiladi. O‘sha xabar Bobilning yakuniy qulashini aniqlab beradi. Efrayimning bashoratli tarixidagi har bir belgilangan bosqichda isyon qayd etilgan. Xuddi o‘n uchinchi shogird — Yahudo Ishqariyotning isyoni ham shunday qayd etilgan. Bular o‘n uch sonini isyonning timsoli sifatida ko‘rsatuvchi ikki guvohdan ikkitasi hisoblanadi. Ammo agar inson Miller kashf etgan birinchi haqiqat va adventizm tomonidan rad etilgan birinchi haqiqat ustiga qurilgan adventizm poydevorlari ustida turmasa, bu muqaddas haqiqatlarning birortasini ham anglay olmaydi.

The ending of Genesis agrees with all the other lines that we have been considering. In summation:

Ibtidoning oxiri biz ko‘rib chiqayotgan boshqa barcha yo‘nalishlar bilan hamohangdir. Xulosa qilib aytganda:

In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.

Boshida Ota, O‘g‘il va Muqaddas Ruhdan iborat samoviy uchlik, O‘g‘il tomonidan — U ayni paytda Kalomdir — amalga oshirilgan osmonlar va yerning yaratilishiga guvoh bo‘ldi. Kalom Otadan insoniyatga bo‘lgan muloqotning vositasiga aylandi, va Kalom insoniyatning Ota bilan muloqot qilishi uchun yagona yo‘ldir. Otaning xabari O‘g‘il tomonidan Jabroil farishtaga berildi; Jabroil osmondagi isyonidan keyin Lusiferning (nur tashuvchining) o‘rnini egalladi. Jabroil nurni, ya’ni xabarni qabul qiladi va uni payg‘ambarga yetkazadi; payg‘ambar esa Otadan qulagan yaratilgan oilaga xabarni uzatish vazifasi yuklatilgan muqaddas yaratilgan mavjudotdir. Payg‘ambarga berilgan xabar yozib qo‘yiladi va so‘ngra insoniyatga yetkaziladi. Muloqot jarayonining har bir bosqichida xabar muqaddasdir, va shu sababli qulagan insoniy mavjudotlar bo‘lgan payg‘ambarlar muqaddas bo‘lishlari lozim. Muqaddas xabar qulagan insoniyatning qo‘liga topshiriladigan nuqtada, insoniyat muqaddas xabarni poklanmagan qo‘llar bilan tutish ehtimoliga ega bo‘ladi. Shunday qilib, muqaddas xabarning nuri ham yorug‘likni, ham zulmatni hosil qiladi. Xabar qulagan inson oilasiga mansub bo‘lganlar tomonidan qabul qilinganda, u barcha narsalarni yaratgan ayni o‘sha yaratuvchi qudratni o‘z ichiga oladi, va aynan shu qudrat o‘sha mavjudotni oqlaydi. Muloqot jarayonining boshi uning oxirini ko‘rsatib beradi. Shuning uchun, agar xabar eshitilsa, o‘qilsa va saqlansa, xabar qulagan insoniyatni O‘g‘ilning surati bo‘yicha qaytadan yaratadi.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Ushbu bashoratning so‘zlarini o‘qiydigan va eshitadiganlar hamda unda yozilgan narsalarga rioya qiladiganlar baxtlidir; chunki vaqt yaqindir. Vahiy 1:3.

John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.

Yuhanno tergov hukmining “oxirgi kunlari”da ortda yangragan bir ovozni eshitib, o‘tmishga eltuvchi xabarni qabul qilish uchun ortga buriladigan qulagan insoniyatni tasvirlaydi. Xabarni qabul qilib, uni hayotlarining bir qismigina emas, balki mutlaqo butun hayotiga aylantiradiganlar o‘sha yerning o‘zida va o‘sha zahoti oqlanadilar. Oqlanish — muqaddas qilinish demakdir. Otadan yuborilgan xabarni o‘qib eshitadiganlar xabarni qabul qilib, muqaddas qilinganlarida, bu xabarning ichidagi yaratuvchi qudrat orqali sodir bo‘ladi. Insonlar Ibrohim kabi ishonganlarida, aynan shu yaratuvchi qudrat odamlarni oqlash ishini amalga oshiradi. Xabar ularga ortdagi ovozga burilib quloq solishni o‘rgatadi; bu ovoz qadimiy yo‘llarga, ya’ni poydevor haqiqatlariga eltadi. Xabar ularni barcha haqiqatga boshlab kiradi, va ular qadimiy yo‘llarda yurganlarida, oqlanganlarning yo‘lida yurgan bo‘ladilar.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.

> Lekin odillarning yo‘li porlagan nur kabidir; u to‘la kunga qadar tobora ravshanlashib boradi. Fosiqlarning yo‘li esa zulmat kabidir; ular nimaga qoqilayotganlarini bilmaydilar. O‘g‘lim, so‘zlarimga quloq sol; aytganlarimga qulog‘ingni tut. Ular ko‘z oldingdan ketmasin; ularni qalbingning tubida saqla. Zero, ular o‘zlarini topganlar uchun hayotdir, butun badani uchun esa shifodir. Qalbingni bor ehtiyot bilan saqla, chunki hayotning manbalari undandir. Egrilik so‘zlovchi og‘izni o‘zingdan yiroq qil, buzuq lablarni esa o‘zingdan uzoqlashtir. Ko‘zlaring to‘g‘ri oldinga boqsın, qovoqlaring ham ro‘parangga tikilsin. Oyoqlaring yo‘lini yaxshilab o‘lchab yur, shunda barcha yo‘llaring sobit bo‘ladi. O‘ngga ham, chapga ham og‘ma; oyog‘ingni yomonlikdan tiy. Hikmatlar 4:18–27.

Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.

Yetkazilgan xabar orqali oqlanganlar tobora ortib boruvchi nur ifodalagan yo‘lda yuradilar, ammo ayni shu nur yovuzlarning yo‘lini mutanosib ravishda yanada qorong‘i qiladi. Nur zulmatdan ajraladi. Boshida nur bo‘lishini amr qilgan ijodiy qudrat insoniyatning oxirida ham, boshida nur qanday ta’sir ko‘rsatgan bo‘lsa, xuddi shunday ta’sirni hosil qiladi. Orqadan kelayotgan ovozni eshitishni rad etadigan va shu bois qorong‘ulashgan yo‘lda yurishni tanlaydigan toifa Uning Kalomi oldida “qoqiladi”, chunki ular poydevor toshiga, qadimiy sinalgan toshga qoqiladilar. Ovoz Alfa va Omega-dir, va oqlanganlar o‘sha so‘zlarni eshitib, yuraklarini o‘sha so‘zlarga moyil qilsalar, ular o‘sha so‘zlarni yuraklarining o‘rtasida saqlaydilar, chunki Alfa va Omega ularning yuraklarini otalarga, (o‘tmishga) qaratadi, otalarning yuraklari esa oxirga ishora qiladi.

> 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.

> Solihlarning yo‘li to‘g‘rilikdir; ey nihoyatda To‘g‘ri Zot, Sen solihning yo‘lini tarozilaysan. Ha, ey Rabbiy, hukmlaringning yo‘lida biz Seni kutdik; jonimizning orzusi Sening nominggadir, Seni yod etishgadir. Jonim bilan tunda Seni orzu qildim; ha, ichimdagi ruhim bilan Seni erta izlayman; zero hukmlaring yer yuzida bo‘lganda, dunyo ahllari solihlikni o‘rganadilar. Ishayo 26:7–9.

God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.

Xudo solihlar yo‘lidan yuruvchilarni taroziga soladi, ya’ni U ularni hukm qiladi; va buni O‘z hukmlari yurtda bo‘lgan “oxirgi kunlar”da amalga oshiradi. Solihlar — o‘nta bokira haqidagi masaldagi kechikish vaqti bajo keltirilgan holda Rabbiy uchun kutgan kishilardir. Bilim tobora ortib boradigan yo‘lda yuruvchilarning istagi — Xudoning nomi, ya’ni Uning fe’l-atvori haqida tobora chuqurroq va chuqurroq tushunchaga ega bo‘lishdir. O‘z Rabbisini kutganlar — yakuniy ogohlantirish xabarini e’lon qiluvchilardir, chunki ular Vahiyning o‘n sakkizinchi bobidagi, albatta, keyin ikkinchi, tashqi xabar bilan davom etadigan birinchi ichki xabar bo‘lgan Yarim tun nidosini e’lon qiluvchilardir.

> 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. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:1–4.

> Shundan keyin men osmondan tushib kelayotgan boshqa bir farishtani ko‘rdim; uning qudrati buyuk edi, va yer uning ulug‘vorligidan yorishdi. Va u kuchli ovoz bilan qattiq nido qilib dedi: Buyuk Bobil qulab tushdi, qulab tushdi, va jinlarning maskaniga, har bir nopok ruhning panohiga, va har bir nopok hamda jirkanch qushning qafasiga aylandi. Chunki barcha xalqlar uning zinosi g‘azabining sharobidan ichdilar, va yerning shohlari u bilan zino qildilar, va yerning savdogarlari uning dabdabali ne’matlarining mo‘l-ko‘lligi orqali boyib ketdilar. Va men osmondan boshqa bir ovozni eshitdim, u shunday dedi: Ey Mening xalqim, uning ichidan chiqinglar, toki uning gunohlariga sherik bo‘lmanglar va uning balolaridan nasiba olmanglar. Vahiy 18:1–4.

When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.

Vahiy o‘n sakkizinchi bobidagi farishta 2001-yil 11-sentabrda tushganida, Yettinchi kun adventistlari jamoati qadimgi yo‘llarga qaytish haqidagi o‘zining so‘nggi chaqirig‘ini rad etdi. Shundan so‘ng u Amerika Qo‘shma Shtatlaridagi haqiqiy protestantizmning shoxi bo‘lishdan to‘xtadi. O‘sha paytda Vahiy o‘ninchi bobidagi farishta 1840-yil 11-avgustda, adventizmning boshida tushganida, Yuhanno tomonidan timsollanganidek, o‘sha qudratli ovozning xabarini qabul qilib, uni yeb qo‘yishni tanlaganlar uchun sinov jarayoni boshlandi. Birinchi farishtaning xabari rad etilganda haqiqiy protestantizmning mantiyasini olgan ruhiy millat, shundan keyin adventizmning boshida murtad protestantizmning izlaridan bordi.

The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.

Vahiynoma o‘ninchi bobida farishtaning qo‘lida bo‘lgan kichik kitobdagi xabarni qabul qilganlarga shunda haqiqiy protestant shoxi berildi. 1840-yildan 1844-yilgacha Adventizmning boshida bo‘lgan sinov jarayoni, 2001-yil 11-sentabrdan boshlab Qo‘shma Shtatlarda yakshanba qonuni qabul qilinadigan paytgacha Adventizmning oxirida bo‘ladigan sinov jarayonini ifodalaydi. 1840-yildan 1844-yilgacha bo‘lgan birinchi tarix ichida ham, 2001-yil 11-sentabrda boshlangan sinov jarayoni ham, Protestantizm to‘nini tutib turgan oldingi imonlilar jamoasidan haqiqiy Protestantizm to‘nini o‘z zimmasiga oladigan yangi imonlilar jamoasiga o‘tadigan bir dispensional o‘tishni belgilaydi.

More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.

Oqlanganlarning yo‘li haqidagi mulohazamiz uchun bundan ham muhimrog‘i shuki, o‘sha tarix ichida kechikish davrining boshlanishini belgilab beradigan bir umidsizlik mavjuddir. Sodiqlar o‘sha davrda o‘z Rabbisini kutadilar; bu davr Yarim Tun Faryodi xabarining muhrdan yechilishi bilan nihoyasiga yetadi. Adventizmning boshidagi o‘sha sinov jarayoni 1844-yil 22-oktyabrda Yarim Tun Faryodi xabari yakunlanganda tugadi. Oxirdagi sinov jarayoni esa, Yuhanno bilan ifodalanganlar uchun, Qo‘shma Shtatlardagi yakshanba qonuni paytida yakunlanadi. Oxirdagi Yarim Tun Faryodi xabari, boshida bo‘lgani kabi, xuddi shunday yakuniga yetadi, va Adventizmning boshida Yarim Tun Faryodi xabari sinov jarayoni tugashidan oldin muhrdan yechilgan edi. Boshidagi Yarim Tun Faryodi xabari endi oxirda muhrdan yechilmoqda.

The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.

Oqlangan dono bokira qizlar yovuz nodon bokira qizlar o‘lim ahdiga kirgan paytda Xudo bilan ahdga kiradilar.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.

> U ularga dedi: “Mana shu — oromdir; toliqqanga shu bilan orom beringlar; mana shu — taskindir”. Ammo ular quloq solishni istamadilar. Shuning uchun Rabbimizning kalomi ular uchun amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘ldi; toki ular borib, orqalariga yiqilsinlar, sinib ketsinlar, tuzoqqa tushsinlar va qo‘lga olinsinlar. Shuning uchun, ey Quddusdagi bu xalqqa hokimlik qilayotgan masxara qiluvchi kishilar, Rabbiyning kalomini eshitinglar. Chunki sizlar: “Biz o‘lim bilan ahd tuzdik, do‘zax bilan kelishuv qildik; qamrab oluvchi ofat o‘tib ketganda, u bizga yetib kelmaydi; chunki yolg‘onni o‘zimizga panoh qildik va soxtalik ostida yashirindik”, dedingizlar. Shuning uchun Egamiz Rabbiy shunday deydi: “Mana, Men Sionda poydevor uchun bir toshni qo‘yaman, sinalgan toshni, qimmatbaho burchak toshini, mustahkam poydevorni; ishongan kishi shoshilmaydi”. Ishayo 28:12–16.

The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.

Oqlanganlar cherkovga Yarim Tungi Nido haqidagi muqaddas xabarni yetkazadilar va shundan so‘ng ular insoniyatni Bobildan tashqariga chorlar ekanlar, ikkinchi ovozning xabarini e’lon qiladilar.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’” Review and Herald, December 6, 1892.

> “Shunday qilib, dunyoni ogohlantirishga doir oxirgi ishda jamoatlarga ikkita alohida da’vat qilinadi. Ikkinchi farishtaning xabari shundaydir: ‘Bobil quladi, quladi, o‘sha buyuk shahar, chunki u barcha xalqlarga o‘z zinosi qahrining sharobidan ichirdi.’ Va uchinchi farishta xabarining baland nidosida osmondan shunday degan bir ovoz eshitiladi: ‘Undan chiqinglar, ey Mening xalqim, toki uning gunohlariga sherik bo‘lmanglar va uning balolaridan ulush olmanglar. Chunki uning gunohlari osmongacha yetib bordi, va Xudo uning nohaqliklarini esladi.’” Review and Herald, 1892-yil 6-dekabr.

Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.

Bobildan chiqib, odillarning yo‘lida yurganlarga qo‘shiladiganlar samoviy uchlik nomi bilan ifodalangan suvga cho‘mish suvi orqali suruvga qabul qilinadilar. Oqlanganlar — xoh hozir Patmosda Yuhannoga yetkazilgan xabarni eshitayotganlar bo‘lsin, xoh undan keyin Bobildan chaqirib chiqarilganlar bo‘lsin — barchasi Muqaddas Ruhni qabul qilish orqali oqlanadilar. Muqaddas Ruhning ilohiyligi bilan insonning insoniyligining ana shu birikishi Masih O‘z zimmasiga inson tabiatini olganida, namuna sifatida ko‘rsatib berilganidek, amalga oshirildi. Bir yuz qirq to‘rt ming ikki guvoh orqali ifodalangan edi: Yoqubning o‘n ikki o‘g‘li va o‘n ikki shogird. Fosiqlar o‘n uchinchi qabila va o‘n uchinchi shogird orqali ifodalanadi. Har ikkala tasvirdagi “o‘n uchlar” ham Xudoga ruhoniylar bo‘lishga chaqirilgan edi, va bu chaqiriqni rad etuvchilar Esov orqali ifodalanadi, uning ukasi Yoqub esa chaqiriqni qabul qiluvchilarni ifodalaydi. Esov ham, Yoqub ham dunyo oxiridagi Laodikiyadagi Yettinchi kun adventistlarini ifodalaydi. Bir toifa payg‘ambarning yozuvlari orqali yetkazilgan muqaddas xabarni qabul qiladi va Isroilga aylantiriladi, Esov esa o‘z nomini saqlab qoladi.

There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.

Albatta, Alfa va Omegaga oid ushbu to‘qqiz satrda bundan ham ko‘p narsa mujassamdir, chunki bu Xudoning Kalomidagi boshlanishlar va yakunlarning shunchaki qisqacha jamlanmasi edi.

Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter one. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?

Tarixning to‘qqizta chizig‘i, yaratilishdan to Ikkinchi Kelishgacha bo‘lgan bashoratli tarixlarni ifodalaydi. Bu boshlanishlar va yakunlarning to‘qqizala bashoratli chizig‘ining barchasi bevosita Vahiy kitobining birinchi bobidagi dastlabki uch oyat bilan bog‘liqdir. O‘sha uch oyat sinov muddati yopilishidan sal oldin muhrdan yechiladigan Iso Masihning Vahiyi Xudoning yaratuvchi qudratining namoyon bo‘lishi ekanini ko‘rsatadi. Musodan tortib Vahiyni yozgan Yuhanno zamonigacha o‘z guvohliklarini bergan turli guvohlarning shahodatlaridan shunday murakkab, o‘zaro chirmashgan bir shahodatni yana qaysi qudrat bunyod eta olardi?

Take off your shoes, for this is holy ground.

Oyoq kiyimlaringni yech, chunki bu muqaddas zamindir.

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