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

Yo‘el kitobi va Laodikiya Davridagi Yettinchi kun Adventistlar Jamoati — Yigirma birinchi raqam

Number Twenty-One

Yigirma Birinchi Raqam

Author

Jeff Pippenger

Published

December 31, 2025

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> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> Va kundalik qurbonlik bekor qilinib, vayron qiluvchi jirkanchlik o‘rnatiladigan vaqtdan boshlab ming ikki yuz to‘qson kun bo‘ladi. Doniyor 12:11.

Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.

1844-yil 22-oktabrdan beri, bashoratli vaqtning qo‘llanishi endi haqiqat kalomini to‘g‘ri taqsimlashni istaganlar uchun bashoratning to‘g‘ri tatbiqi emas. O‘n birinchi oyatdagi 1290 yil davri 1844-yildan keyin ramziy davr sifatida qo‘llanishi kerak, va 1844-yildan keyingi ushbu tatbiq, ya’ni “vaqt” unsurlaridan xoli bo‘lgan davr, 1844-yildan oldin qanday tushunilgan bo‘lsa, haqiqatning o‘sha asosiy tushunchasini saqlab qolishi lozim. 1290 soni 30 dan iborat bo‘lgan bir davrni, undan keyin esa 1260 ni ifodalaydi. 1844-yildan oldingi tushuncha shundan iborat ediki, 508-yildan 538-yilgacha bo‘lgan o‘ttiz yil, dajjol 538-yildan 1798-yilgacha hukmronlik qilishni boshlashi uchun tayyorgarlik davrini ifodalagan.

The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.

30 yillik o‘tish davri 2 Salonikaliklarga maktubda Pavlusning mavzusidir. Pavlus “vaqt” unsuriga oid hech qanday ishora kiritmaydi, biroq u o‘sha o‘ttiz yil ichida butparastlikning papachilikka o‘rin bo‘shatishining bashoratli xususiyatlarini aniqlab beradi. Shundan so‘ng papalik hukmronligi boshlandi. Vaqtning biror unsuridan xoli bo‘lgan tarixiy tushuncha Muqaddas Kitob bashoratidagi to‘rtinchi shohlikning beshinchi shohlikka o‘tishini, undan keyin esa papalikning ikki qonli qirg‘inidan birinchisini ko‘rsatadi; shu tariqa u oltinchi shohlikning ajdaho, hayvon va soxta payg‘ambarning uch karra ittifoqiga o‘tishini hamda papalikning ikkinchi qonli qirg‘inini timsollaydi.

The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.

O‘ttiz yillik tayyorgarlikdan so‘ng keladigan bashoratli davr — Xudoning tanlangan xalq bilan tuzgan ahdining asosiy ramzidir. O‘ttiz yil davomida ikki hokimiyatning almashinuvi va undan keyin kelgan 1260 yillik quvg‘in Masihning o‘ttiz yillik tayyorgarligi va undan keyin kelgan 1260 kunlik najot bilan muvofiqlashadi. Dajjolning o‘ttiz yillik tayyorgarligi Masihning o‘ttiz yillik tayyorgarligini qalbakilashtirdi. O‘ttiz yilning oxiri yo Masihning suvga cho‘mdirilishida qudratlantirilganini, yo 538-yilda dajjolning qudratlantirilganini ko‘rsatadi. Dajjolning qudratlantirilishi avvalgi saltanatdan kelgan iqtisodiy va harbiy yordamdan kelib chiqqan edi, Masih ustiga yog‘dirilgan qudrat esa U o‘ttiz yil avval tark etgan avvalgi saltanatdan kelgan edi.

The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.

Ikki davr orasidagi uzilish quvvatlantirish bilan belgilanadi, va Abram hamda Pavlus tomonidan bayon qilingan bu ikki davr orasidagi uzilish oddiy taqqoslash orqali anglanadi. Abram va Pavlusning o‘ttiz yillik farqlanishida tayyorgarlik davri ahd jarayonini ifodalovchi dastlabki o‘ttiz yil bo‘lib, u Abramning avlodlariga Misrdagi qullik haqidagi bashoratni bajo keltirish uchun quvvat berdi. To‘rt yuz o‘ttiz yil yana bir ramziy bo‘linishga ega, chunki to‘g‘ri qo‘llanganda dastlabki ikki yuz o‘n besh yil Xudoning vakili va Fir’avn tomonidan ifodalanadi. Yusuf va dastlabki 215 yil uchun bu yaxshi Fir’avn edi, Muso va ikkinchi 215 yil uchun esa bu yomon Fir’avn edi.

That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.

O‘sha bo‘linish to‘rt avloddan iborat ikki davrni ko‘rsatadi. Dastlabki to‘rt avlodni ikkinchi to‘rt avlod ustiga satrma-satr qo‘yish mumkin, va shunday qilinayotganda, bashoratli alfa va omega bo‘lgan Yusuf va Muso, alfa-yaxshi Fir’avn hamda omega-yomon Fir’avn bilan o‘zaro bog‘lanadi. Bu parallel ko‘rib chiqishdan buyuk nur olinishi mumkin, biroq men shunchaki Ibrohimning to‘rtinchi avlod haqidagi bashorati 430 yil ichidagi to‘rt avlodning ikki guvohini ko‘rsatishini ta’kidlamoqdaman. To‘rt avlodning ikki karra ifodasi Ibtido kitobining to‘rtinchi va beshinchi boblaridagi nasabnomalarda uchraydi. Qobil va Shisni qon nasllari ro‘yxatining boshlanishi sifatida ko‘rib chiqqanimizda, Shisdan Nuhgacha sakkiz avlod borligini, va ular o‘rtasidan bo‘linganda to‘rt avloddan iborat ikki davrning ifodasi namoyon bo‘lishini ko‘ramiz. Bu holat Shisning ham, Qobilning ham sakkiz avlodli nasab qatorlarida ko‘rinadi.

The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.

To‘rtinchi va beshinchi boblarda nasabnomalar bu sulolalarning xulosasi bo‘lmish Nuh bilan ifodalangan. Nuh — kamalak orqali ifodalanganidek, Xudoning insoniyat bilan tuzgan ahdining timsolidir. Abram esa — sunnat orqali ifodalanganidek, Xudoning tanlangan xalq bilan tuzgan ahdining timsolidir. Bu ikki ahd har doim bir-biri bilan bog‘liqdir, va Ibtido o‘n birinchi bob — unda Nuh to‘fonidan keyin darhol Bobil minorasini uchratamiz — Abramga olib boradigan nasabnoma bayon etilgan joydir. O‘sha parchada sakkiz emas, o‘n avlod sanaladi. Abramga olib boradigan parchada ham, Nuhga olib boradigan parchada ham Nuhiy va Ibrohimiy ahdlar ifodalangan.

In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.

Tanlangan xalqqa qaratilgan o‘n birinchi bobdagi parchada biz ana o‘sha avlodlardan ikkitasining ulug‘ nurga to‘la ekanini ko‘ramiz.

> And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.

> Eber o‘ttiz to‘rt yil umr ko‘rib, Pelegni tug‘di. Eber Pelegni tug‘gandan keyin to‘rt yuz o‘ttiz yil yashab, o‘g‘illar va qizlar ko‘rdi. Peleg o‘ttiz yil umr ko‘rib, Reuni tug‘di. Ibtido 11:16–19.

The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”

Eberga ishora ibroniycha so‘zning ilk ishorasi bo‘lib, keyinchalik aynan shu so‘z “ibroniy” ma’nosidagi ibroniycha so‘z sifatida taniladi. Tanlangan xalq nasabnomasida o‘n avloddan biriga Ibroniy deb nom berilgan bo‘lib, tanlangan xalq aynan shu nom bilan tanilishi kerak edi. Uch oyatda Eber va Peleg tanlangan ibroniy irqining farqlanishini belgilash uchun qo‘llanadi. Eber “kesib o‘tish” yoki “kesib o‘tuvchi” degan ma’noni bildiradi va “ibroniy” so‘zining o‘zagidir. Abram Bobilondan Va’da Qilingan Yurtga kesib o‘tuvchilarning ramzidir. “Peleg” esa “bo‘linish” yoki “ajralish” degan ma’noni anglatadi; bu Ibtido 10:25 da tilga olinadi, u yerda bizga Peleg davrida “yer bo‘lingan”ligi xabar qilinadi.

Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.

Eber va Peleg haqiqat kalomini to‘g‘ri taqsimlashni istaganlar uchun bashoratli bir bo‘linishni ifodalaydi. Nuhning nasabnomasi sakkiztadan iborat ikki qatorni keltirib chiqardi; bular Misrdagi 430 yil kabi, to‘rt avloddan iborat ikki to‘plamni ifodalardi. Ibtido kitobining o‘n birinchi bobi nasabnomasi sakkiz bilan emas, balki o‘n bilan ifodalanadi, chunki u tanlangan xalqning nasabnomasidir. Tanlangan xalq beshtadan iborat ikki guruhga bo‘linadi; shu tariqa bu Xudoning ahd xalqiga oid bo‘lgan o‘nta bokira haqidagi masalga muvofiq keladi.

In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.

O‘sha tanlangan xalq nasabnomasida Pelegning nomi va uning tarixiy ro‘yobga chiqishi, Muqaddas Kitob tarixining aynan yer Bobil minorasi paytida bo‘lingan nuqtasida, dono yoki nodon bokiralarning ikki toifaga bo‘linishini ifodalaydi. O‘nta ro‘yxatda Peleg beshinchi o‘rinda turadi, chunki bu o‘nning markazidir. Ibroniy bo‘lgan Eber, Abram orqali timsollangan holda, yarim tunda yangragan nido paytida ikki toifa ajratilganda, narigi tomonga o‘tib dono bokiraga aylanuvchi nodon bokirani ifodalaydi. Nom jihatidan birinchi ibroniy bo‘lgan Eber, ahd jihatidan birinchi ibroniy bo‘lgan Abramni ifodalaydi. Rabbiy Abramni Bobildan chaqirib chiqarganida, bu yarim tunda yangragan nido xabarining timsoli edi; u Bobildan erkaklar va ayollarni chaqirib chiqaradigan ikkinchi farishtaning quvvatlantirilishidir.

The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.

O‘nta bokira haqidagi masalda Eber va Peleg chaqiriqni ifodalaydi: sinov muddatining eshigini yopadigan Pelegning ajratuvchi chizig‘i yopilishidan sal oldin chiqib ketishga da’vat. Bashoriy munosabatda Eber Pelegdan keyin 430 yil yashadi, Peleg esa 30 yil yashadi. Ibrohimning uch qismli ahdining birinchi bosqichi Eber va Peleg orqali ifodalangan edi. Ibrohim — Eber va Peleg singari — ikki tabaqa o‘rtasidagi ajratuvchi chiziqdir. Pavlusning Ibrohim haqidagi bashoratga qo‘shgan qismi Pelegning Eber haqidagi bashoratga qo‘shgan qismidir. Eber 400 yilni e’lon qilgan edi, ammo Peleg 430 yilni aniqlab berdi. Shunday qilib, Peleg Pavlusni ifodalagan, va Pavlusning 400 yilga 30 yil qo‘shishi hamda Pavlusning xizmati Muqaddas Kitob bashoratidagi Pelegni aniqlab berishdan iborat edi. Pavlus aniqlab bergan Muqaddas Kitob bashoratidagi “Peleg” xalqning jismoniydan ruhiyga ajralishini ifodalagan edi.

From Shem to Peleg is five descendants, and from Rue to Abram is five.

Shemdan Peleggacha besh avlod bor, va Ruedan Abramhacha besh avlod bor.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.

> Va U Abramga dedi: Shuni aniq bilgilki, sening zurriyoting o‘zlariniki bo‘lmagan yurtda musofir bo‘ladi va ularga qullik qiladi; ular esa ularni to‘rt yuz yil azoblaydilar. Ibtido 15:13.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.

> Va’dalar Ibrohimga va uning zurriyotiga berildi. U: “Va zurriyotlarga”, ko‘plar haqida aytgandek, demaydi; balki bir kishi haqida aytgandek: “Va sening zurriyotingga”, deydi, bu esa Masihdir. Endi shuni aytaman: Xudo tomonidan Masihda ilgari tasdiqlangan ahdni oradan to‘rt yuz o‘ttiz yil o‘tgach kelgan qonun bekor qila olmaydi; toki va’dani kuchsiz qilsin. Chunki agar meros qonundan bo‘lsa, u endi va’dadan emas; holbuki, Xudo uni Ibrohimga va’da orqali bergan. Galatiyaliklarga 3:16–18.

Thirty Years Old

O‘ttiz yoshda

Jesus was thirty when he began His ministry.

Iso O‘z xizmatini boshlaganida o‘ttiz yoshda edi.

> And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.

> Iso O‘zi xizmatini boshlaganida taxminan o‘ttiz yoshda edi va, odamlar o‘ylaganidek, Yusufning o‘g‘li edi; Yusuf esa Helining o‘g‘li edi. Luqo 3:23.

Joseph began to serve Pharaoh in Egypt when he was thirty years old.

Yusuf Misrda Fir’avnga o‘ttiz yoshida xizmat qila boshladi.

> And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.

> Yusuf Misr shohi Fir’avn huzurida turganida o‘ttiz yoshda edi. Yusuf Fir’avn huzuridan chiqib, butun Misr yurtini kezib chiqdi. Ibtido 41:46.

The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.

Hizqiyol payg‘ambar o‘z xizmatini boshlaganida o‘ttiz yoshda edi, va uning xizmati yigirma ikki yil davom etdi.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Endi o‘ttizinchi yilda, to‘rtinchi oyda, oyning beshinchi kunida, men Kebar daryosi bo‘yida asirlar orasida bo‘lganimda, osmonlar ochildi va men Xudoning vahiylarini ko‘rdim. Hizqiyol 1:1.

Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.

Hizqiyo yozuvlarida boshqa har qanday payg‘ambarga qaraganda ko‘proq tarixiy ishoralarni o‘z ichiga oladi. Hizqiyo bitiklarida aniq belgilanishi mumkin bo‘lgan sanalarga o‘n uchta bevosita ishora mavjud, va bilmagan holda, Muqaddas Kitob olimlari hamda tarixchilar uning xizmatining yigirma ikki yil davom etganini tasdiqlaydilar, holbuki ular yigirma ikki soni bir yuz qirq to‘rt mingning ramzi ekanini bilmaydilar.

King David was thirty years old when he began to reign and he reigned for forty years.

Shoh Dovud hukmronlik qila boshlaganida o‘ttiz yoshda edi va u qirq yil hukmronlik qildi.

> David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.

> Dovud shoh bo‘la boshlaganida o‘ttiz yoshda edi va qirq yil hukmronlik qildi. U Xevronda Yahudo ustidan yetti yil-u olti oy hukmronlik qildi; Quddusda esa butun Isroil va Yahudo ustidan o‘ttiz uch yil hukmronlik qildi. 2 Shohlar 5:4, 5.

David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.

Dovudning qirq yillik hukmronligi ramziy sondir, va 40 yillik davr Ibrohim hamda Pavlusning 430 yili kabi bo‘lib, chunki bu 40 yil ikki qismga bo‘lingan (7 yarim yil va 33 yil). Dovudning qirq yillik hukmronligining bu ikki davri qo‘shimcha payg‘ambarlik jumboqiga ega, chunki Muqaddas Kitobdagi boshqa bir guvohlik bu ikki davrni yetti yil va o‘ttiz uch yil deb qayd etadi. Ikkinchi Shohlar kitobidagi qo‘shimcha olti oy nimani anglatadi, va 7,5 hamda 33 qanday qilib 40 ga teng bo‘ladi? Olti oylik ustma-ust tushish mavjud bo‘lib, u albatta payg‘ambarlik haqiqatini ifodalashi kerak.

> And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.

> Dovudning Isroil ustidan hukmronlik qilgan kunlari qirq yil edi: u Xevronda yetti yil, Quddusda esa o‘ttiz uch yil hukmronlik qildi. 1 Shohlar 2:11.

22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.

22 — Ilohiylik bilan insoniyatning birikishini ifodalovchi ramziy sondir, va Hizqiyolning xizmati yigirma ikki yil davom etdi. Yusufning o‘n to‘rt yili ikki yetti yillik davrga bo‘linadi, Masihning ahd haftasi teng ikki 1260 kunlik davrga bo‘linadi, va Dovudning qirq yillik hukmronligi ham ikki davrga ajratiladi, bu ikki davrni bog‘lovchi qo‘shimcha bir ramz bilan.

Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.

Iso — Payg‘ambar, Ruhoniy va Shohdir. Oxirgi kunlarda U O‘zining g‘olib jamoatini bir bayroq sifatida ko‘taradi, va bu jamoat ilohiyatini insonlar bilan birlashtirgan Masih — payg‘ambar, ruhoniy va shoh orqali ifodalanadi; bu esa Hizqiyol payg‘ambar, Yusuf ruhoniy va Dovud shoh orqali namoyon etilgan. To‘rtta ramz odatdagidan yetti baravar qizdirilgan o‘choq ichidagi uch munosib zotni ifodalaydi, so‘ngra to‘rtinchisi zohir bo‘ldi, va U Xudoning O‘g‘liga o‘xshar edi. Butun dunyo Navuxadnazar yasatgan oltin butning tantanasida vakillangan edi, va ularning barchasi insoniy bir payg‘ambar, insoniy bir ruhoniy va insoniy bir shohdan tarkib topgan, To‘rtinchi Ilohiy Shaxs tomonidan qo‘llab-quvvatlangan g‘olib jamoatni ko‘rdilar.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> “Shayton dunyoni asir etib oldi. U soxta bir shanbani joriy qildi va unga go‘yo nihoyatda katta ahamiyat bergandek bo‘ldi. U xristian olamining sajda-ehtiromini Rabbimizning Shabbati dan olib, mana shu butparast shanbaga qaratdi. Dunyo bir an’anaga, inson qo‘li bilan yaratilgan amrga bosh egmoqda. Navuxadnazar Dura tekisligida o‘zining oltin haykalini tiklab, shu tariqa o‘zini ulug‘laganidek, Shayton ham bu soxta shanbada o‘zini ulug‘laydi, chunki u buning uchun osmonning libosini o‘g‘irlab olgan.” Review and Herald, 1898-yil 8-mart.

## The Number Four

To‘rt Soni

At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”

Payg‘ambarlik darajasida, qirq — Abramning to‘rt yuzining ushridir, to‘rt esa qirqning ushridir. To‘rt sonida uchraydigan har qanday payg‘ambarlik xususiyati qirqning ramziy ma’nosi bilan muvofiq bo‘lishi kerak, qirqning ramziy ma’nosi esa, o‘z navbatida, to‘rt yuzning ramziy ma’nosi bilan muvofiq bo‘lishi kerak. Kontekstda to‘rt ko‘pincha “butun dunyo bo‘ylab” degan ma’noni anglatadi, bu tanish tushunchadir, biroq u “bir rivojlanish”ni va ayrim kontekstlarda “bosqichma-bosqich vayron bo‘lish”ni ham anglatadi.

The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.

Yetti karnayning dastlabki to‘rttasi G‘arbiy Rimning izchil vayron bo‘lishini ifodalaydi. Sharqiy Rim esa Konstantinopolda to‘rt Usmonli sultoniga bo‘ysunish bilan yakun topdi. Satr ustiga satr, sharqiy va g‘arbiy Rim to‘rt karnay bilan ifodalangan to‘rt davr davomida izchil ravishda parchalanib bordi, ayni paytda beshinchi va oltinchi karnaylarning Islom kuchi tomonidan ham qulatib borildi. Birgalikda bu ikki yo‘nalish Rimning karnaylarning to‘rt avlodi davomida qulashini ko‘rsatadi, shu bilan birga Islom bilan tobora kuchayib boruvchi urush, Islomning to‘rt sultoni saltanat ustidan ustunlikni qo‘lga olganida, uning yakuniy halokatiga olib keladi. G‘arb va sharq tarixining boshlanishi 330-yilda Konstantin tomonidan Imperiyaning bo‘linishi bilan boshlangan.

The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.

G‘arbiy Rimning to‘rtta karnayi 330-yilda boshlanadi, beshinchi va oltinchi karnay esa Sharqiy Rimni qulatadigan qudratni ifodalaydi; Sharqiy Rim ham 330-yilda boshlangan edi. Sharqiy ham, G‘arbiy ham Rim 538-yilda papalik hokimiyatini yer yuzining taxtiga o‘tqazish ishiga hissa qo‘shgan, shu bois g‘arbiy va sharqiy ikki chiziq Yakshanba qonuni vaqtida papalik hokimiyatini yana taxtga o‘tqazadigan Amerika Qo‘shma Shtatlarining ikki shoxini timsollaydi. G‘arbiy Rim bashoratli munosabatda cherkovchilikning ramzi, Sharqiy Rim esa davlatchilikning ramzidir.

Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.

G‘arbiy va sharqiy Rimning qulash tarixi doirasida papalik Rimining tarixi bayon etilgan. Shogirdlar jamoati bo‘lgan, Efes timsolida ifodalangan jamoatdan boshlab, dastlabki uch jamoat to‘rtinchi jamoatga olib boradi; bu esa 538-yildan 1798-yilgacha bo‘lgan davrdagi papalikdir. Vahiy kitobining o‘n uchinchi bobida papalik 42 oy davomida hukmronlik qiluvchi sifatida ko‘rsatiladi; 1798-yildagi uning halokatli yarasi yakshanba qonuni paytida tuzalgach, yana shu tarzda namoyon bo‘ladi. 1844-yildan keyin “vaqt endi bo‘lmaydi”, shuning uchun qirq ikki oy yakshanba qonunidan to Mikoil turib chiqguniga qadar davom etadigan quvg‘in davrining ramzidir. Kashshoflar jamoatlar, muhrlar va karnaylar bir-biriga parallel ravishda kechadigan tarixning uchta yo‘nalishini ifodalashini tushungan edilar. G‘arbiy Rim haqidagi bashoratli guvohlikni sharqiy Rim yo‘nalishi va papalik Rimi yo‘nalishi ustiga qo‘yish milleritlar qo‘llagan bashoratli tatbiq emas edi, biroq bu usul ularning qaror topgan tushunchalaridan birortasiga ham zid kelmaydi.

Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.

Satr ustiga satr tarzida, dastlabki to‘rt karnay beshinchi va oltinchi karnaylar bilan ifodalangan tarix ustiga qo‘yilishi lozim; so‘ngra esa to‘rtinchi jamoat bilan ifodalangan papalik ta’qibi davriga olib boradigan dastlabki uch jamoatning qatori ham shu tariqa qo‘yiladi. Birinchi qatorda to‘rt karnay, ikkinchi qatorda to‘rt sulton, uchinchi qatorda esa to‘rt jamoat. “To‘rt” soni umumbashariylikni anglatadi, biroq u, shuningdek, fuqaroviy yoki diniy hokimiyatning izchil vayron qilinishini ham anglatadi. U nimani anglatishi esa matnning konteksti bilan belgilanadi.

At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.

Yakshanba qonuni qabul qilinganda papalik hokimiyati qayta tiklanadi. Papalikka birinchi marta hokimiyat berilganida, buning oldidan o‘ttiz yillik tayyorgarlik davri bo‘lgan edi. Dastlabki to‘rt jamoat ichida to‘rtinchi jamoat papalikdir, birinchi jamoat esa Efes timsolida ifodalangan shogirdlar edi. Masihiy jamoatning dastlabki uch avlodi Izabel orqali ifodalangan To‘rtinchi jamoat — Tiatiraga olib keldi. Tiatiraga, ya’ni 538-yilga kelganingizda, Orlean Kengashida Yakshanba qonuni joriy etilgan edi; shu tariqa 1798-yildagi o‘limli yara tuzalgan paytda Amerika Qo‘shma Shtatlaridagi Yakshanba qonuni aniqlab ko‘rsatiladi.

The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.

1798-yildan boshlab, Qo‘shma Shtatlardagi yakshanba qonunigacha bo‘lgan tarix birinchi to‘rtta jamoat orqali ifodalanadi. To‘rtinchi jamoat — Tiyatira — yakshanba qonuni va undan keyin keladigan papalik ta’qibini bildiradi. Birinchi sevigisini yo‘qotgan Efes jamoati, to‘rt bosqichli izchil vayronagarchilikning yakunida, Tiyatiraning yakshanba qonuniga kelib taqaldi. Tiyatiraning yakshanba qonuniga olib boradigan avlod — Pergamning uchinchi avlodidir. Tiyatira yakshanba qonunini sinov muddati tugaguncha ifodalaydi, Pergam esa Tiyatiraga yo‘l hozirlaydigan uchinchi avlodning murosasini ifodalaydi. Pergamning uchinchi avlodi va u ifodalagan murosa ilk bor 321-yilda birinchi yakshanba qonunini chiqargan Konstantin davrida bajo bo‘lgan. Qo‘shma Shtatlar Efesning qo‘zisi sifatida boshlangan edi, ammo u Tiyatirani yana taxtga o‘tqazganida, ajdarho kabi so‘zlaydi.

The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”

Vahiyning dastlabki to‘rt jamoati Amerika Qo‘shma Shtatlarining bosqichma-bosqich vayron bo‘lishini ifodalaydi. Muqaddas Kitob bashoratidagi oltinchi shohlikning bosqichma-bosqich vayron bo‘lishi yakshanba qonuniga olib boradigan to‘rt avlod davomida sodir bo‘ladi; o‘sha yerda yerdan chiqqan mahluq ajdaho kabi so‘zlaydi. Yakuniy avlod ilonlar turkumiga mansub ajdaho bilan ifodalanadi, xuddi Adan bog‘idagi kabi, va shu sababli Yahyo Cho‘mdiruvchi ham, Iso ham qadimgi Isroilning oxirgi avlodini “ilonlar zoti” deb ataganlar.

The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.

To‘rtinchi va oxirgi avlod yo yuz qirq to‘rt mingni ifodalovchi “tanlangan avlod”, yoki uning muqobili bo‘lgan ilonlar avlodidir. Bir toifa Masihning suratini, boshqasi esa hayvonning — ilonning suratini shakllantirgan. Ilonlar avlodi Xudoning Kalomida to‘rt marta bevosita bayon etilgan. Har bir ishoradagi kontekst boshqachadir.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Ammo u suvga cho‘mdirishiga ko‘plab farziylar va sadduqiylar kelayotganini ko‘rgach, ularga dedi: Ey ilonlar zurriyoti, kelajak g‘azabdan qochishingiz kerakligi haqida sizni kim ogohlantirdi? Matto 3:7.

If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”

Agar “ilonlar zoti” iborasi shunchaki Yahyoning o‘ziga yoqmagan bir-ikki mazhab kishilariga qaratilgan haqoratomuz gaplardan iborat bo‘lganida, unda bu ifoda haqida aytadigan hech narsa bo‘lmas edi. Ammo Xudoning Kalomida har bir so‘z muqaddasdir, shuning uchun Yahyo sadduqiylar va farziylarga muayyan bir nom bergan edi. Bu nom o‘zi ifodalangan parchadagi mazmun orqali payg‘ambarlik nuqtayi nazaridan belgilab beriladi. Ushbu parchada avval Yahyoning o‘z xizmatini ado etayotgani ko‘rsatiladi, so‘ng esa sadduqiylar va farziylar rivoyatga kirib keladilar. Dastlabki oyatlarda Yahyo Ishayoning “cho‘ldagi ovozi” deb tanitiladi.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.

> O‘sha kunlarda Yahyo Cho‘mdiruvchi Yahudiya cho‘lida va’z qilib keldi va shunday dedi: Tavba qilinglar, chunki Osmon Shohligi yaqinlashib qoldi.

> For this is he that was spoken of by the prophet Esaias, saying,

> Chunki bu Ishayo payg‘ambar tomonidan aytilgan zotdir:

> The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

> Cho‘lda nido qiluvchining ovozi: Egamizning yo‘lini tayyorlanglar, Uning so‘qmoqlarini to‘g‘ri qilinglar.

> And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

> Xuddi o‘sha Yahyo tuya junidan tikilgan kiyim kiygan, beliga esa charm kamar bog‘lagan edi; uning yeguligi chigirtkalar va yovvoyi asal edi.

> Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.

> Shunda Quddus, butun Yahudiya va Iordanning tevaragidagi barcha yurtlar uning oldiga chiqib keldilar. Ular gunohlarini e’tirof etgan holda, Iordanda undan suvga cho‘mdirilardilar. Ammo u ko‘p farziylar va sadduqiylarning uning suvga cho‘mish marosimiga kelayotganini ko‘rib, ularga dedi: “Ey ilonlar zurriyoti, kelajak g‘azabdan qochishingiz uchun sizlarni kim ogohlantirdi?” Matto 3:2–7.

The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.

Qadimgi Isroilning so‘nggi avlodi sahrodan chiqqan bir payg‘ambar tomonidan “ilonlar zurriyodi” deb ataladi. Yuhanno — Ahd Elchisi uchun yo‘l tayyorlagan Malakining xabarchisi vazifasini ado etgan, shuningdek Ishayo tomonidan sahrodagi ovoz sifatida ta’riflangan payg‘ambardir.

If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.

Agar “barglar”ni ramz sifatida ko‘radigan bo‘lsak, ular “e’tirof”ni ifodalashini topamiz. Bunga ilk ishora Odam Ato va Momo Havo bilan bog‘liq bo‘lib, ular o‘zlarining solih emasliklarini anjir barglari bilan yopdilar. Ular bundan oldin nur libosini, solihlik libosini kiyib yurgan edilar, ammo u yo‘qolgach, o‘zlarining yalang‘och Laodikiyaliklar ekanliklarini angladilar; ular esa o‘zlariga kerak bo‘lgan yagona narsa “e’tirof barglari” ortiga yashirinish, shunda hammasi yaxshi bo‘ladi, deb o‘ylaydilar. Matnning keyingi qismida Yuhanno Laodikiyalik yahudiylarning Ibrohim naslidan bo‘lganliklariga najot topish uchun tayanishlariga bevosita qarshi gapiradi, chunki ularning bu ishonchi shunchaki e’tirofning bo‘sh barglari edi. Insonning liboslari uning kimligini ifodalaydi.

Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.

Daraxtlar insonlarning hamda shohliklarning ramzidir; meva, shox, urug‘, tuproq, suv, ildiz va, albatta, barglarning barchasi o‘z-o‘zicha muayyan bashoratli ramzlarni ifodalaydi, biroq bu haqiqatlarning har biri “daraxt”ni tashkil etuvchi bashoratli ramzlardan foydalanadigan turli bashorat yo‘nalishlarida ifodalangan boshqa ramzlar bilan o‘zaro bog‘langandir. Albatta, daraxtning ilk bashoratli ramzi shuki, u hayot-mamot sinovini ifodalaydi.

John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.

Yuhannoning xabari u kiygan kiyimlar va yegan taomi orqali ifodalanadi. Qadimgi Isroilning boshida bo‘lgan manna yoki oxirida bo‘ladigan Osmon Noni kabi payg‘ambarlik taomi iste’mol qilinishi lozim. Bu taom yeyilishi kerak bo‘lgan payg‘ambarlik sinov xabarini ifodalaydi, chunki u Masihning tanasi va Uning qonidir. Yuhanno kiygan kiyimlar va u yegan taom Masih uchun yo‘l tayyorlagan xabarni ham, xabarchini ham aniqlab beradi. Yuhanno Masih uchun yo‘l tayyorlaydigan oxirgi xabarchining timsolidir; U Ahadning Xabarchisi bo‘lib, yakshanba qonuni vaqtida to‘satdan O‘z ma’badiga keladi. Bu sodir bo‘lganda, nodon qizlar — ular, ayni paytda, Laodikiya jamoati vakillari va begona o‘tlar hamdir — Yuhanno sahrodan chiqqan zamonda farziylar va sadduqiylar qilganidek, o‘zlarini Ibrohimning haqiqiy ahd xalqi deb e’tirof etuvchi kishilarning oxirgi to‘rtinchi avlodini ifodalaydi.

John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.

Yuhanno tuya junidan kiyim kiyib, bo‘yinbog‘ taqilgan chorva hayvonlaridagi bo‘yinturuqqa o‘xshash jabduq qismi bor charm kamar taqib yurardi. U chigirtka yedi; demak, uning xabari Muqaddas Yozuvlarda Islomning bosh timsoli bo‘lgan chigirtkalar haqida edi, va u Islom haqidagi xabarini asal bilan aralashtirdi.

> And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.

> Isroil xonadoni uning nomini Manna deb atadi; u oq bo‘lib, kashnich urug‘iga o‘xshar edi; ta’mi esa asal qo‘shib tayyorlangan yupqa nonlarnikidek edi. Chiqish 16:31.

Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”

Manna Xudoning Kalomining ramzidir va u asalga o‘xshash ta’mga ega edi; payg‘ambarlar buni o‘zlari yeyayotgan tarzda tasvirlangan xabarning ta’mi sifatida ko‘rsatadilar. Yuhanno Islom xabarini chigirtkalar, shuningdek tuya terisidan kamar va tuya junidan kiyim bilan ifodalangan holda olib keldi. Chigirtkalar ham, tuya ham Islomning ramzlaridir. Islomning o‘sha xabari “asal” sifatida ifodalangan Xudoning Kalomining ma’rifati bilan aralashgan edi.

> Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.

> Shunda Yo‘natan dedi: “Otam yurtni notinch qildi; iltimos, qaranglar, shu ozgina asaldan tatib ko‘rganim uchun ko‘zlarim qanday ravshan tortdi.” 1 Shohlar 14:29.

John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.

Yuhanno shunchaki Islomning bir xabarini ifoda etmagan, balki Ilyos kabi sahrodan kelgan edi; va Yuhanno asal yemagan, u yovvoyi asal yegan edi, chunki u ham, Masih kabi, o‘sha davrning o‘z xabarining asaliga ega bo‘lgan muassasalarida tarbiya topmagan edi; bu hol farziylar va sadduqiylarning xamirturushi bilan ifodalangan. Yuhanno sahrodagi asaldan yegan, chunki u o‘z davrining diniy muassasalaridan tashqarida Muqaddas Ruh tomonidan tarbiya topgan edi. O‘sha davrga xos kamar tarkibida odam o‘z tuya junidan tikilgan kiyimini bog‘laydigan oshiq-moshiq mexanizmi bo‘lgan. O‘sha oshiq-moshiq Yuhannoni anglatadi, chunki u yerdagidan samoviy ma’badga o‘tishdagi burilish nuqtasi bo‘lgan.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> “Yahyo payg‘ambar ikki davrni bog‘lovchi halqa edi. U Xudoning vakili sifatida qonun va payg‘ambarlarning xristianlik davri bilan bo‘lgan munosabatini ko‘rsatish uchun maydonga chiqdi. U kichikroq nur edi, undan keyin esa buyukroq Nur kelishi kerak edi. Yuhannoning ongi Muqaddas Ruh tomonidan yoritilgan edi, toki u o‘z xalqiga nur sochsin; biroq qulagan inson ustiga Iso ta’limoti va namunasi orqali zohir bo‘lgan nurdek ravshan boshqa hech bir nur hech qachon porlamagan va hech qachon porlamaydi. Masih va Uning missiyasi faqat xira qurbonliklarda oldindan ifodalangani kabi noaniq tushunilgan edi. Hatto Yuhannoning o‘zi ham Najotkor orqali keladigan kelajakdagi, boqiy hayotni to‘liq anglamagan edi.” The Desire of Ages, 220.

The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.

Yuhannoning ilgakli kiyimi Masihning suvga cho‘mdirilishi ayni shu burilish nuqtasida tilga olinadi; bu burilish nuqtasi Yuhanno suvga cho‘mdirayotgan joy bilan ifodalangan edi. O‘sha joy Betabara deb atalgan bo‘lib, “kechuv” degan ma’noni bildiradi; u qadimgi Isroil sahrodan chiqqach, xuddi Yuhanno qilganidek, Va’da Qilingan Yurtga kirgan ayni o‘sha joydir.

Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.

Albatta, Yuhanno timsol qilayotganlar — bir yuz qirq to‘rt mingliklar harakatidir, biroq biz shunchaki shuni ko‘rsatmoqdamizki, Iso suvga cho‘mdirilgan paytda, aynan o‘sha avlodni U va Yuhanno “ilonlar zoti” deb atagan edilar. Iso Xudoning O‘n Amr qonunini ulug‘lash uchun kelgan edi va U Muqaddas Kitobdagi har bir so‘zni ilhomlantirgan; shu bois, qadimgi Isroilning oxirgi avlodini “ilonlar zoti” deb ataganida, U hukmning uchinchi va to‘rtinchi avlodlarda amalga oshirilishini ikkinchi amr belgilab berishini to‘la ravishda biladi.

The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.

Uchinchi va to‘rtinchi avlodlar to‘rtinchi avlodda nihoyasiga yetadigan bosqichma-bosqich hukmni ifodalaydi; bu esa ilonlar zoti bo‘lgan avloddir. Masihning suvga cho‘mdirilishi 9/11 ni timsollaydi. Laodikiyadagi Yettinchi kun adventistlari avlodi o‘sha vaqtdan buyon o‘zining yakuniy avlodida bo‘lib kelmoqda. Yuhannoning farziylar va sadduqiylarga qilgan xabari Laodikiya xabari edi.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,

> Lekin u suvga cho‘mdirish marosimiga ko‘plab farziylar va sadduqiylar kelayotganini ko‘rib, ularga dedi,

> O generation of vipers, who hath warned you to flee from the wrath to come?

> Ey ilonlar zoti, kelajak g‘azabdan qochib qutulishingiz uchun sizni kim ogohlantirdi?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:

> Shunday ekan, tavbaga munosib mevalar keltiringlar; va o‘z ichingizda: “Bizning otamiz Ibrohimdir”, deb aytishni xayolingizga ham keltirmanglar:

> for I say unto you, that God is able of these stones to raise up children unto Abraham.

> Chunki sizlarga aytaman: Xudo mana shu toshlardan ham Ibrohimga farzandlar chiqarishga qodirdir.

> And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

> Endi esa bolta daraxtlarning ildiziga qo‘yilgandir; shuning uchun yaxshi meva keltirmaydigan har bir daraxt kesilib, olovga tashlanadi. Men sizlarni tavbaga keltirish uchun suv bilan suvga cho‘mdiraman; ammo mendan keyin keladigan mendan qudratliroqdir, Uning poyabzalini ko‘tarishga ham men loyiq emasman; U sizlarni Muqaddas Ruh bilan va olov bilan suvga cho‘mdiradi. Uning kuragi O‘z qo‘lidadir, va U xirmonini butkul tozalab, bug‘doyini omborga yig‘adi; ammo somonni so‘nmas olovda kuydiradi.

> Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.

> So‘ng Iso Jaliladan Iordanga, Yahyoning oldiga undan suvga cho‘mdirilish uchun keldi. Matto 3:7–13.

Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.

Iso Jaliladan keldi; bu Yuhannoning belbogʻ ilgagi va Bethabara ma’nosiga muvofiq kelishdagi bir burilish nuqtasini ramziy ifodalaydi. Shundan soʻng yoʻlni tayyorlashga qaratilgan Yuhannoning xizmati Masihning ahdni tasdiqlash ishiga oʻzgardi. Oʻttiz yillik tayyorgarlik nihoyasiga yetdi va xochdan oldingi hamda keyingi uch yarim yillik davr boshlandi.

John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.

Yuhannoning xabari Quddusning vayron qilinishi chog‘ida keladigan g‘azab haqida ogohlantirish edi; bu vayronlik, shuningdek, dunyoning oxiri va yetti so‘nggi baloni ham ifodalaydi. O‘sha ogohlantiruvchi xabar islom konteksti doirasida joylashtirilgan edi va u nafaqat yo‘lni tayyorlovchi Malakiyodagi xabarchini hamda sahrodagi Isha’yoning ovozini bajo keltirgan, balki Ilyosning xabarini ham bajo keltirgan bir kishi tomonidan yetkazildi; chunki Yuhannoning kiyimi Ilyosnikiga qanday muvofiq bo‘lgan bo‘lsa, Yuhannoning xabari ham Ilyosning xabariga shunday muvofiq edi.

> And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.

> U ularga dedi: Sizlarga ro‘para chiqib, bu so‘zlarni aytgan odam qanday kishi edi? Ular unga javob berib dedilar: U junli bir kishi edi, beliga charm kamar bog‘lagan edi. U dedi: Bu tishbiyalik Ilyosdir. 2 Shohlar 1:7, 8.

If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.

Agar ular Ilyos haqida emas, balki Yahyo haqida: “u qanday odam edi?” deb so‘raganlarida, ularga: “u jun bosgan odam bo‘lib, beliga charm kamar bog‘lagan edi”, deb javob berilgan bo‘lur edi. Yahyoning butun olti oylik xizmati, oxirgi va to‘rtinchi avlod aniq ko‘rsatilib, ta’riflangan o‘sha parchada ifodalangan. Ularga qaratilgan Laodikeya xabari o‘zlarini Xudoning ahd xalqi deb e’tirof etishlariga bevosita zarba beradi; u daraxtlarning ildizlariga urilayotgan bolta bilan tasvirlangan kelajakdagi g‘azab haqida ularni ogohlantiradi. Bu xabar Masih Yahyo bilan boshlangan sinov jarayonini nihoyasiga yetkazishini ham o‘z ichiga olgan edi. Keyinroq, Matto kitobida, Iso ham yahudiylarni “ilonlar nasli” deb ataydi va daraxtni kesib tashlash haqidagi fikrni Yahyoning mavzusidan olib davom ettirib, buning sababini tushuntiradi.

> Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.

> Yo daraxtni yaxshi qiling, mevasi ham yaxshi bo‘lsin; yoxud daraxtni chirigan qiling, mevasi ham chirigan bo‘lsin; chunki daraxt o‘z mevasidan bilinadi. Ey ilonlar zoti, sizlar yovuz bo‘la turib, qanday qilib yaxshi so‘zlay olasizlar? Chunki og‘iz yurakning to‘lib-toshganidan so‘zlaydi. Yaxshi odam yuragining yaxshi xazinasidan yaxshiliklarni keltiradi; yovuz odam esa yovuz xazinasidan yomonliklarni keltiradi. Lekin Men sizlarga aytaman: odamlar aytadigan har bir behuda so‘z uchun qiyomat kunida hisob beradilar. Chunki sen o‘z so‘zlaring bilan oqlanasan, va o‘z so‘zlaring bilan mahkum qilinasan. Matto 12:33–37.

The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.

Ikkinchi amrga ko‘ra, hukm kuni to‘rtinchi avloddadir. Hukm biz aytadigan xabarga asoslanadi, va o‘sha xabar yuraklarimizdan chiqadi. Aynan biz aytadigan xabar bizning Butrusning “tanlangan avlodi”ga mansub ekanimizni yoki “ilonlar nasli” ekanimizni ko‘rsatadi. Har ikkala toifa ham sinov jarayonining yakunida, Masih o‘z xirmonini supurganidek poklaydigan paytda namoyon bo‘ladi. O‘nta bokira haqidagi masaldagi moy singari, xabar ham yovuz yoki yaxshi yurak orqali ifodalanadi. Masihning ishorasi shuni qo‘shimcha qiladi: ilonlar nasli bo‘lgan bu avlod, ya’ni to‘rtinchi va oxirgi avlod, alomat izlaydi, va ularga beriladigan yagona alomat Yunusning alomatidir.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.

> Shunda ba’zi kotiblar va farziylar javob berib dedilar: «Ustoz, Sendan bir alomat ko‘rishni istaymiz». Ammo U ularga javob berib dedi: «Yovuz va zinokor nasl alomat izlaydi; lekin unga Yunus payg‘ambarning alomatidan boshqa alomat berilmaydi. Chunki Yunus uch kecha-kunduz baliq qornida bo‘lganidek, Inson O‘g‘li ham uch kecha-kunduz yerning qa’rida bo‘ladi. Naynavo odamlari hukmda bu nasl bilan birga turib, uni mahkum qiladilar; chunki ular Yunusning va’ziga tavba qilgan edilar; va mana, bu yerda Yunusdan ham buyugi bordir. Janub malikasi hukmda bu nasl bilan birga turib, uni mahkum qiladi; chunki u Sulaymonning donoligini eshitish uchun yerning eng chekka joylaridan kelgan edi; va mana, bu yerda Sulaymondan ham buyugi bordir». Matto 12:38–42.

Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.

Masih yahudiylarni ilonlar nasli deb atadi va hukm haqidagi tasvirlarni Yunusning xabari hamda Sulaymonning hikmatining xabari sifatida qo‘llaydi. Iso mazmun orqali va ikki guvoh bilan ilonlar naslining to‘rtinchi avlod ekanini ko‘rsatmoqda, chunki hukm aynan to‘rtinchi avlodda ado etiladi.

The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.

Bir yuz qirq to‘rt ming kishi, Xudoning qonuni va Shabbat kabi, oxirgi kunlarning bayrog‘i, ya’ni alomatidir. Yunusning alomati tirilishning alomatidir; Masihning davridagi yahudiylar uchun bu, Muqaddas Ruh kaptar timsolida tushganida, Uning suvga cho‘mish marosimi edi. “Yunus” “kaptar” degan ma’noni anglatadi. Yunus, Vahiy oluvchi Yuhanno, Doniyor, Yusuf va Lazar uch yarim kun davomida ko‘chada o‘lik holda yotganlardan tiriltiriladigan bir yuz qirq to‘rt ming kishini ifodalaydi. O‘sha paytda ular Laodikiyaliklardan Filadelfiyaliklarga o‘tishlari va shu tariqa yettidan bo‘lgan sakkizinchiga aylanishlari lozim. Yunus suvga cho‘mishni ifodalaydi, chunki u suvga tashlandi va kit tomonidan yutilganida ramziy ma’noda o‘ldi. Shundan so‘ng u tiriltirildi; xuddi Yuhanno qaynab turgan moy ichidan chiqarib olinganida tiriltirilganidek, Doniyor sherlar inidan chiqarib olinganida tiriltirilganidek, Yusuf chuqurdan chiqarib olinganida tiriltirilganidek, va Lazar ham — Masih zamonidagi muhrlash mo‘jizasi — tiriltirilgan edi. Yahudiylar Yunusning alomatini, Masihning tirilishi orqali ifodalangan bu alomatni, Adventizm Yunusning alomati bo‘lgan 9/11 alomatini ko‘ra olmayotganidan ko‘ra ravshanroq ko‘ra olmadilar.

We will continue these subjects in the next article.

Biz bu mavzularni keyingi maqolada davom ettiramiz.

> “The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)

> “Xudoning xalqiga — yaqin va uzoqdagilarga — hozir yetib borishi lozim bo‘lgan ogohlantirish yuklamasi uchinchi farishtaning xabaridir. Va bu xabarni anglashga intilayotganlar Kalomga shunday bir tatbiq berishga Rabbiy tomonidan yetaklanmaydilarki, bu Yettinchi kun adventistlarini bugungi holiga keltirgan imonning poydevorini yemiradi va uning ustunlarini olib tashlaydi. Xudo Kalomida ochib berilgan bashorat yo‘li bo‘ylab ilgarilab borganimiz sari, o‘z tartibi bilan ochilib kelgan haqiqatlar bugun ham haqiqatdir — muqaddas, abadiy haqiqatdir. O‘tmishdagi tajribamiz tarixida bu zaminni qadamma-qadam bosib o‘tganlar, bashoratlardagi haqiqatlar zanjirini ko‘rganlar, nurning har bir shu’lasini qabul qilish va unga itoat etishga tayyorlangan edilar. Ular ibodat qilar, ro‘za tutar, haqiqatni yashirin xazinalardek izlar, qazib topishga intilar edilar, va biz bilamizki, Muqaddas Ruh bizni o‘qitib, yo‘llab turgan edi. Haqiqatga o‘xshash bir ko‘rinishga ega bo‘lgan ko‘plab nazariyalar ilgari surildi, ammo ular noto‘g‘ri talqin qilingan va noo‘rin qo‘llangan Muqaddas Bitik oyatlari bilan shu qadar aralashtirilgan ediki, xavfli xatolarga olib bordi. Haqiqatning har bir nuqtasi qanday asoslangani va unga Xudoning Muqaddas Ruhi tomonidan qanday muhr bosilgani bizga juda yaxshi ma’lum. Va shu bilan birga doimo shunday ovozlar eshitilar edi: ‘Mana, haqiqat shu yerda’, ‘Haqiqat menda; menga ergashing’. Ammo ogohlantirishlar keldi: ‘Ularga ergashmanglar. Men ularni yubormaganman, ammo ular yugurdilar’. (Qarang: Yeremiyo 23:21.)”

> “The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.

> “Rabbiyning yo‘llanmalari ravshan edi va Uning haqiqat nima ekaniga oid vahiylari nihoyatda ajoyib edi. Nuqtama-nuqta osmonning Rabbiy Xudosi tomonidan mustahkamlandi. O‘sha paytda haqiqat bo‘lgan narsa, bugun ham haqiqatdir. Ammo ovozlar yangrashdan to‘xtamaydi: ‘Bu haqiqat. Menda yangi nur bor’. Lekin bashorat yo‘nalishlaridagi bu yangi nurlar Kalomni noto‘g‘ri qo‘llashda va Xudoning xalqini ularni tutib turadigan langarsiz holda oqim bo‘ylab suzib ketishga qo‘yib yuborishda namoyon bo‘ladi. Agar Kalomni o‘rganuvchi kishi Xudo O‘z xalqini yo‘llaganida ochib bergan haqiqatlarni qabul qilib, bu haqiqatlarni o‘zlashtirib, hazm etib, ularni o‘z amaliy hayotiga tatbiq etsa, shunda ular nur tarqatuvchi tirik kanallar bo‘lar edi. Ammo yangi nazariyalarni tadqiq qilishga kirishganlar haqiqat va xatoni aralashtirib yuborganlar, va bu narsalarni muhim qilib ko‘rsatishga uringanlaridan so‘ng, o‘z shamchalarini ilohiy qurbongohdan yoqmaganliklarini namoyon etdilar, va u zulmat ichida o‘chib qoldi.” Selected Messages, 2-kitob, 103, 104.

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